Tattvartha Sutra

Author(s): Vijay K Jain
Publisher: Vikalp Printers
Catalog link: https://jainqq.org/explore/034448/1

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Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi AcArya umAsvAmI viracita tattvArthasUtra (aMgrejI vyAkhyA srota - AcArya pUjyapAda viracita sarvArthasiddhi) ahiMsA parasparopagraho jIvAnAm Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN

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Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi AcArya umAsvAmI viracita tattvArthasUtra ( aMgrejI vyAkhyA strota AcArya pUjyapAda viracita sarvArthasiddhi )

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Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi AcArya umAsvAmI viracita tattvArthasUtra (aMgrejI vyAkhyA srota - AcArya pUjyapAda viracita sarvArthasiddhi) Divine Blessings: Acarya 108 Vidyananda Muni Vijay K. Jain vikalpa

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Front cover: This popular figure depicts the universe (loka), transmigration of the soul in four states of existence till it attains liberation (moksa), and the main tenet - non-injury (ahimsa) - of the Jaina Doctrine. The text at the bottom - 'parasparopagraho jivanam' is sutra 5-21 of 'Tattvarthasutra'. It means that the function of the souls is to help one another. parasparopagraho jIvAnAm Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi 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. ISBN: 978-81-932726-2-6 Rs. 750/ Published, in the year 2018, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun (iv)

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DIVINE BLESSINGS maMgala AzIrvAda - parama pUjya siddhAntacakravartI zvetapicchAcArya 108 zrI vidyAnanda jI manirAja 'ajjhayaNameva jhANaM (adhyayana hI dhyAna hai|) alpAkSaramasaMdigdhaM sAravad gUDhanirNayam / nirdoSaM haMtumat tathyaM sUtramityucyate budhaiH // - 'paJcasaMgraha', gAthA 4/3, pRSTha 585 1-'rayaNasAra', gAthA 90

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Tattvarthasutra artha - gaNadharoM ne sUtra use kahA hai jo alpAkSara ho, asaMdigdha ho, sAravad ho, gUDhanirNaya ho, nirdoSa ho, hetumat ho aura tathyapUrNa ho| sUtra kA yaha lakSaNa bahuta hI mahattvapUrNa hai aura AcArya umAsvAmI praNIta 'tattvArthasUtra' para pUrI taraha kharA utaratA hai| sUtra ke ukta 7 vizeSaNoM ko bhI hameM gaMbhIratApUrvaka samajhanA caahiye| TIkAkAra AcAryoM ne inakA bahUta vistArapUrvaka vivecana kiyA hai| jaise ki 'nirdoSa' vizeSaNa meM samajhAyA hai ki sUtra battIsa doSoM se rahita honA cAhie aura phira una battIsa doSoM ko pRthak-pRthak sodAharaNa spaSTa bhI kiyA hai, jise yahA~ hama vistArabhaya se nahIM likhate haiM, parantu hameM una sabako bhalIbhA~ti samajhanA cAhie, tabhI 'tattvArthasUtra' kA marmodghATana hogaa| 'tattvArthasUtra' kI mahimA vacana-agocara hai| loga kahate haiM ki usameM 'gAgara meM sAgara' bharA hai, para maiM kahatA hU~ ki usameM to 'sarasoM ke dAne meM sAgara' samAyA hai| ___ 'tattvArthasUtra' itanA mahAn aura prAmANika zAstra hai ki prAcInakAla meM to 'zAstra' kA artha hI 'mokSazAstra' lagAyA jAtA thaa| isI ke AdhAra para anekAneka zAstroM kI racanA huI hai| 'ajjhayaNameva jhANaM' ko caritArtha karatA huA, koI bhI vyakti eka isI grantha ke adhyayana se sampUrNa zrutajJAna ko saralatA se prApta kara sakatA hai| 'tattvArthasUtra' kI viSayavastu bhI adbhuta hai, isameM prayojanabhUta tattvoM kA sarva viSaya A gayA hai| yathA - paDhamacaukke paDhama, paMcamae jANa poggalaM taccaM / chaTTha-sattama Asava, aTThamae baMdha NAdavvo // Navame saMvara-Nijjara, dahame mokkhaM viyANAhi / iha sattatacca bhaNidaM, jiNavarapaNIdaM dahasuttaM // artha - prathama ke cAra adhyAyoM meM prathama arthAt jIva-tattva kA varNana hai, pA~caveM adhyAya meM ajIva-tattva kA varNana hai, chaThe-sAtaveM adhyAyoM meM (vi)

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Divine Blessings Asrava-tattva kA varNana hai, AThaveM adhyAya meM baMdha-tattva kA varNana hai, nauveM adhyAya meM saMvara-tattva tathA nirjarA-tattva kA varNana hai aura dasaveM adhyAya meM mokSa-tattva kA varNana hai| isa prakAra dasa adhyAyoM meM sUtroM dvArA jinavara-praNIta sAta prayojanabhUta tattva kahe haiN| dharmAnurAgI zrI vijaya kumAra jI jaina, deharAdUna, ne 'tattvArthasUtra' kI aMgrejI vyAkhyA prakAzita karA kara vizva bhara ke logoM kA mahAn upakAra kiyA hai| unheM merA bahuta-bahuta maMgala AzIrvAda hai| 24|3|viir AcArya vidyAnanda muni akTUbara 2018 kundakunda bhAratI, naI dillI

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Tattvarthasutra maMgala AzIrvAda - AcAryazrI vidyAnanda jI munirAja FOREWORD DR. CHAKRAVARTHI NAINAR DEVAKUMAR PREFACE ACKNOWLEDGMENT VIJAY K. JAIN - BIOGRAPHICAL NOTE CONTENTS Chapter-1 RIGHT FAITH AND KNOWLEDGE Chapter-2 CATEGORY OF THE LIVING Chapter-4 Acarya Umasvami's Tattvarthasutra - - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi Chapter-3 THE LOWER WORLD AND THE MIDDLE WORLD THE CELESTIAL BEINGS Chapter-6 Chapter-5 THE NON-LIVING SUBSTANCES INFLUX OF KARMAS (viii) PAGE (V) (X) (XIV) (XXVII) (XXIX) 4 58 111 146 178 232

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Chapter-7 THE FIVE VOWS Chapter-8 BONDAGE OF KARMAS Chapter-9 STOPPAGE AND SHEDDING OF KARMAS Chapter-10 LIBERATION Guide to Transliteration Appendix THE 'TATTVARTHASUTRA' READER Epilogue *** List of Figures Fig.-1 The universe (loka) and the non-universe (aloka) Fig. 2 Divisions of deluding (mohaniya) karmas *** I Contents 264 307 345 405 420 421 466 113 322 (ix)

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Tattvarthasutra FOREWORD By Dr. Chakravarthi Nainar Devakumar OM namo vItarAgAya / Om namo vitaragaya Brevity is the Soul of the Wit. It is evident in 'Tattvarthasutra' which captures the essence of the Jain dharma in just 357 aphorisms (sutra) with a total word count of 2314. Its original name was also a single word, viz., "Tattvartha'. This sacred book is the first ever work in Sanskrit in the era of Lord Vardhamana. It is blissfully musical to recite and an excellent reader in Sanskrit poetry of aphorisms. What is 'tattvartha'? It is to unravel the common and uncommon threads of the intrigues of the functions of the beings in the universe. In this modern era, the use of artificial intelligence will help in better understanding of the interplay of matter and the bio-ware. 'Tattvarthasutra' helps in understanding the origin of the natural intelligence, its trappings in the maze of the universe and its purification from the karmic matter. That substratum which happens to be You and Me, is the cornerstone of the subject. 1- - 'om' is a spiritual syllable that is generally chanted before reciting sacred texts or 'mantra'. In Jainism, it symbolizes the five Supreme Beings - panca paramesthi. Namo vitaragaya' is making obeisance to the Omniscient Supreme Being who has vanquished all attachment (raga). Such Supreme Being has the most auspicious body - paramaudarika sarira - and is characterized by the four infinitudes (anantacatustaya): infinite perception (darsana), infinite knowledge (jnana), infinite bliss (sukha) and infinite energy (virya). He is referred to variously as the 'Arhat', 'Tirthankara', 'Apta' and 'Jina'. (x)

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Foreword The first ever commentary of Tattvarthasutra'in Sanskrit was by the venerable Svami Samantabhadra, a genius par excellence in philosophy, poetry, language and logic, among many other arts. No wonder his commentary called 'Gandhahastimahabhasya' was so elaborate that its total length was about 84,000 sloka. It dealt with all aspects related to the topic with nuances of logic in depth. The need for an easy reader was felt for a few centuries. Fortunately, another genius in the human form of venerable Acarya Pujyapada Devanandi appeared within three hundred years! The beautiful English book in your hand captures the Sanskrit commentary of this venerable Acarya who called his work 'Tattvarthavrtti'. This commentary in comparison to its forerunner is of 4,000 sloka in length. Its free-flowing style is lucid and easy to comprehend. Each of the word in 'Tattvarthasutra' is defined unequivocally and the grammar employed in each sutra is elucidated with authoritative references. Wherever required, the commentary cites other sacred texts to substantiate the points and enhances the curiosity of the avid readers. Thus 'Tattvarthavrtti' has gained over the centuries the undisputed authority of Jain philosophy. As evident from its epilogue, the popularity of 'Tattvarthavrtti' grew among the aspirants seeking liberation from the mundane life. They found it to be the handbook of supremely condensed ambrosia of Lord Jinendra's proclamations and so gave it the honorific title of 'Sarvarthasiddhi'. In another context, this title is most apt as it is also the divine name of the highest seat of celestial life as mentioned in 'Tattvarthasutra', 4-19 & 4-32. In this supreme celestial life, the lord (ahamindra) achieves everything without any effort (see also Acarya Jinasena's 'Adipurana', 11:114). The divinity of 'Sarvarthasiddhi' can be best understood by the fact that palm-leaf manuscripts of this scared text have been a part of libraries of major temples in Tamil Nadu. Kaluppa Bhramappa Nitve, Kolhapur, Maharashtra, brought out the second edition of Sarvarthasiddhi' in 1917. Prior to the Hindi translation by Pandit Phoolchandra Shastriji for Bharatiya Jnanpith in 1990, word by word Hindi translation of 'Sarvarthasiddhi' was accomplished by Jagrup (xi)

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Tattvarthasutra Sahay, Former District Magistrate and Sub-divisional Judge, Uttar Pradesh and a compendium of three volumes running over 1600 printed pages was published in 1930. As mentioned by Shri V.K. Jain in his Preface, the first ever English translation of Sarvarthasiddhi' by Professor S. Appandai Jain was published by the name of 'Reality' by Vira Sasana Sangha, Calcutta in 1960. This book received rave reviews from the scholars. Professor Jain hailed from a village called Tiruppanamur in my district in Tamil Nadu. The 'samadhi' of venerable Bhatta Akalanka can be seen in this historical village even today. The name Appandai is the Tamil region-specific title of Lord Parsvanatha. Professor S.A. Jain's younger brother took to digambara renunciation as Gajapati Sagar and was successful in the sallekhana. Lest we forget, let me record the fact that Professor Jain received translation inputs from the illustrious guru, Shri Subbaiyya Sastri of Shravanabelagola Mutt, the famous historical Jain centre in south India. The English translation is a masterpiece in the annals of Jainism with scholarly erudition. The author Shri V.K. Jain is already famous in the western world thanks to his numerous English translations of sacred texts. He has already published "Tattvarthasutra' with a brief explanation of each aphorism. Possibly, a lesser known fact about him is that he is a bhavalingi, i.e., a saint in worldly attire. I dare say that I have not seen another author of Jainism in English with such an exalted spirit. The book at hand is another masterpiece for more than one reason. It carries brief Hindi translation of the aphorisms and more references from sacred books. It retains the original Sanskrit words from 'Tattvarthasutra' in the body text thus giving an ample opportunity to the readers to enjoy the divine aroma of the sacred 'Tattvarthasutra'.I am sure, this book will also enrich the lexicon of English language with the addition of vocabulary from 'Tattvarthasutra'. This book will be complementary to 'Reality' by Professor Jain. Both 'Tattvarthasutra'and 'Sarvarthasiddhi'elucidate seven-fold (xii)

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Foreword path to liberation (moksa) and several novel concepts on soul, five-fold knowledge systems, multiverse, biodiversity, syadvada, co-evolution, etc., and mantra for successful evolution of individual souls. A deeper reading of various aphorisms will provide impetus for modern research in various branches of science, humanities and sociology. As a scientist of over 40 years experience, I believe that Jainism as elucidated in this book is a rich storehouse of seeds of cure for modern ails and contain novel prescriptions for accelerating UN Millennium Development Goals (MDG). I am sure, this edition will be a veritable resource book on the exalted Jain philosophy and for those pursuing research in the illustrative fields mentioned above. - Dr. Chakravarthi Nainar Devakumar October 19, 2018, Vijayadasami New Delhi (xiii)

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Tattvarthasutra PREFACE Acarya Umasvami's 'Tattvarthasutra' tattvArthasUtrakartAraM gRddhapicchopalakSitam / vande gaNIndrasaMjAtamumAsvAmimunIzvaram // tattvArthasUtra ke kartA, gRddhapiccha se upalakSita, gaNIndra, zreSTha, umAsvAmI munIzvara kI maiM vandanA karatA huuN| I make obeisance to the lord of the congregation of ascetics, venerable, and possessor of the whisk made of the vulture-feather, Acarya Umasvami, the composer of 'Tattvarthasutra'. The Scripture is the Word of the Omniscient Tirthankara' or 'Apta' or 'Lord Jina'. It is inviolable and not opposed to the two kinds of valid knowledge - direct (pratyaksa) and indirect (paroksa). The ancient, learned preceptors - particularly prior to the 5th or 6th century CE, have deliberately abstained from mentioning their names or lineage in the profound Scripture that they had composed. They believed that their task was just to faithfully present, for the benefit of the bhavya souls, the Word of the Omniscient Tirthankara. The Scripture is replete with phrases like 'vadanti jinah' (in Sanskrit) and jina bhaniyam' (in Prakrit) cautioning the reader that what has been said herein is only the Word of the Omniscient Tirthankara. Further, they believed that the association of their names with the Scripture in no way adds to its acceptability or sanctity. Taking cue from works by the subsequent acarya and various inscriptions, it has been established that Acarya Grddhpiccha is the author of 'Tattvarthasutra'. Two other names of Acarya Grddhpiccha are common - Acarya Umasvami and Acarya Umasvati. The digambara tradition believes that Acarya Grddhpiccha (Acarya Umasvami) may have been a direct disciple of Acarya Kundakunda who graced this earth at the beginning of the Christian era. Thus, the time for Acarya Grddhpiccha (Acarya Umasvami) is set at the 1st century CE. (xiv)

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Preface Two versions of a story, regarding the origin of 'Tattvarthasutra', are found in Jaina literature. Once a bhavya soul, keen to tread the path to liberation, wrote on the wall of his home the following sutra: darsanajnanacaritrani moksamargah. Subsequently, he had to go out of his village for a few days for some work. In the meantime, Acarya Gsddhpiccha (Acarya Umasvami) happened to visit his home, seeking food. On seeing the sutra written on the wall, he prefixed it with the word 'samyak'. On his return, the bhavya soul was absolutely amazed to see the correction incorporated in the sutra. He set about to approach the most learned Acarya Gtddhpiccha. On finding the Acarya, he requested him to compose the Scripture that can lead a bhavya soul to the path to liberation. And, the Acarya composed 'Tattvarthasutra'. The other version of the story narrates that once a certain bhavya individual, Dvaiyaka, approached Acarya Grddhpiccha (Acarya Umasvami) in his lonely abode and pleaded, "O Supreme Sage, tell me what is rewarding to the soul?" The Acarya gave the propitious reply, "Liberation (moksa)." Dvaiyaka then asked, "What is the nature of liberation and the way to attain it?" The Acarya explained the true nature of liberation and the way to attain it. It consists in right faith, right knowledge and right conduct, together. However, the misbelievers, without understanding the true nature of liberation, argue in many ways. Some mistake only the knowledge, without conduct, for the path to liberation. Some others mistake only the faith, and some others only the conduct, for the path to liberation. Just as the knowledge, the faith or the intake of the medicine, severally, fail to yield the desired therapeutic result, similarly, the faith, the knowledge or the conduct that together constitute the path to liberation, fail to yield the desired result of attainment of liberation if employed severally. On further questioning by Dvaiyaka, the Acarya composed the sutra: 'samyakdarsanajnanacaritrani moksamargah'. This sutra became the basis for the composition of 'Tattvarthasutra'. "Tattvarthasutra' is also known as 'Moksasastra'; moksa or liberation, the ultimate good of the soul, being its subject matter. (xv)

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Tattvarthasutra "Tattvarthasutra' is the major Scripture that deals with the Jaina Doctrine. It expounds in form of aphorisms - sutra - the nature of the reality, as well as the conduct that leads one to the blissful stage of liberation. Although, Prakrit was the preferred language at that time, 'Tattvarthasutra' has been composed in Sanskrit, probably due to the onset of Sanskrit as the language for literary works. 'Tattvarthasutra is the first major work, dealing with the Jaina philosophy, in Sanskrit. Brief and to-the-point, 'Tattvarthasutra' delineates beautifully the essentials of all objects-of-knowledge (neya). All sects of Jainas have adopted it as their main Scripture. It enjoys tremendous popularity among the philosophical as well as the spiritual seekers, worldwide. It occupies among the Jainas the same place-of-pride as 'The Bhagavad-gita' among the Hindus, "The Bible' among the Christians, and 'The Quran' among the Muslims. Many Jaina devotees read it everyday, particularly so during the fasting days, i.e., the eighth and the fourteenth day of the lunar fortnight. During the ten-day festival of dasalaksana', discourses - one chapter each day - on 'Tattvarthasutra'are arranged in Jaina temples and devotees listen to these with great veneration. Now since the masterpiece "Tattvarthasutra' has been composed by Acarya Gtddhpiccha (Acarya Umasvami) in form of aphorisms - sutra - only the men of extraordinary brilliance and accomplishment are able to interpret and understand the full import of each sutra. Most tenets expounded in the treatise are beyond comprehension of the men of ordinary wisdom, accustomed to seeing and believing objects with form, through worldly means that rely primarily on sensory inputs. Objects-of-knoweldge that are subtle (like drayakarma), distant in space (like Mount Meru) and distant in time (like past and future births), which are beyond direct perception of the mundane souls, are discussed extensively in 'Tattvarthasutra'. For the benefit of future ascetics and laymen, some later learned and advanced preceptors, therefore, took upon themselves the task of elaborating, with precision, the meaning of each sutra that comprises 'Tattvarthasutra': (xvi)

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Preface Acarya Samantabhadra (circa 2nd century CE) is believed to have written an extensive commentary called 'Gandhahastimahabhasya'. Uncertainty prevails about its existence. 'Sarvarthasiddhi' by Acarya Pujyapada (circa 5th century CE) is the first and foremost extant commentary on 'Tattvarthasutra'. "Tattvarthavartika' or 'Tattvartharajavartika' or 'Rajavartika' by Bhattakalankadeva (circa 7th century CE) is another commentary on 'Tattvarthasutra', marked by extraordinary philosophical precision and logical analysis. 'Tattvarthaslokavartika' by Acarya Vidyananda (circa 9th century VS)1-great logician, and composer of 'Astasahsri'. 'Tattvarthasara' by Acarya Amrtacandra (circa 10th century VS). 'Tattvarthasara' is not a direct commentary on 'Tattvarthasutra' but an independent work, based on 'Tattvarthasutra'. Excerpts from "Tattvartharajavartika' too have been used at places. 'Tattvarthavrtti' by Acarya Srutasagara (circa 16th century VS). Acarya Pujyapada's 'Sarvarthasiddhi' Acarya Pujyapada's compositions have been enlightening, since last fifteen centuries, learned ascetics, scholars and the laity, on complex issues including the reality of substances and the path to liberation. He wrote in Sanskrit, in prose as well as verse forms. Over time, the language of his compositions may have lost its mass appeal but the subject matter continues to remain utterly relevant. His expositions reflect a divine understanding of the spiritual subjects and of the objects that are beyond sense-perception. Unmatched brilliance and lucidity mark his writings. Three other names of Acarya Pujyapada find mention in Jaina literature: Deva, Devanandi, and Jinendrabuddhi. Acarya Pujyapada was a digambara ascetic of high order, 1 - Gregorian Year 2000 CE corresponds to Year 2057 in the Vikrama Samvat (VS) calendar. (xvii)

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Tattvarthasutra abounding in faith, knowledge, and conduct, the three cornerstones of the path leading to liberation. He was a master grammarian and an authority on secular subjects including linguistics, poetics and Ayurveda Acarya Pujyapada was born in a Brahmin family of Karnataka. His parents were Madhavabhatta and Sridevi. Kanakagiri, a Jaina heritage centre situated at a distance of about 50 km from Mysore, Karnataka, was his abode. He lived around 5th century CE. He was a renowned Preceptor of the Nandi Samgha, a part of the lineage of Acarya Kundakunda (circa 1st century BCE to 1st century CE). His writings reveal both the transcendental and the empirical points of view, and are helpful to the ascetics as well as the laity. He has expounded on the writings of Acarya Kundakunda and Acarya Umasvami (alias Acarya Gtddhpiccha, Acarya Umasvati). Deep influence of Acarya Samantabhadra is conspicuous in his works. That Acarya Pujyapada was held in great esteem by the subsequent Jaina pontiffs is evident from the following two excerpts from the writings of learned Jaina Acarya(s): Acarya Jinasena in Adipurana: kavInAM tIrthakRddevaH kiMtarAM tatra varNyate / fagat ats:hmecifa atef ze aa444 11 (1-52) How can one portray Acarya Devanandi (alias Acarya Pujyapada) who is like a ford-maker (Tirthankara, the World Teacher') among the poets and whose sacred articulation removes the faults of verbal expression of the scholars? Acarya Subhacandra in Jnanarnavah: apAkurvanti yadvAcaH kAyavAJcittasambhavam / Chris Hi-HT HIST Gant feleid (1-15) We make obeisance to Acarya Devanandi (alias Acarya Pujyapada) whose expressions wash away all dirt due to the activities of the body, the speech, and the mind. (xviii)

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Preface It is mentioned in Jaina inscriptions and literature that Acarya Pujyapada had the supernatural power to visit the Videha ksetra to make obeisance to the Tirthankara Lord Simandharasvami. It is believed that on account of his vast scholarship and deep renunciation, his feet were worshipped by the deva and, therefore, the name Pujyapada (pujya venerable; pada = the feet). The sacred water that anointed his feet could transform iron into gold. He used to visit holy places in celestial carriages and during one such occasion he lost his eyesight. He then composed Santyastaka and regained his sight. But after this incident, he took to samadhi and relinquished his body by courting voluntary, pious and passionless death. = Acarya Pujyapada composed the following Jaina texts: Jainendra Vyakarana' - a comprehensive work on Sanskrit grammar, considered to be an essential reading for the student of Jaina literature. 'Sarvarthasiddhi' - an authoritative commentary on 'Tattvarthasutra' by Acarya Umasvami, it is truly a compendium of Jaina epistemology, metaphysics and cosmology. The title 'Sarvarthasiddhi' implies that going through it one accomplishes all that is desirable; or, it is the means of attaining ineffable bliss appertaining to the liberated souls. There is no exaggeration involved in the above statement as 'Sarvarthasiddhi' is an exposition of the reality - the true nature of substances, soul and non-soul - the knowledge of which equips one to tread the path to liberation, as expounded in 'Tattvarthasutra'. Those who read, listen to, and assimilate this exposition have in their palms the nectar of eternal bliss; in comparison, the happiness of the king-of-kings (cakravarti) and of the lord of the deva (indra) is insignificant. The treatise deals with the objects-of-knowledge that constitute the reality. There is beginningless intermingling of the soul (jiva) and the non-soul (ajiva) karmic matter, the two (xix)

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Tattvarthasutra wholly independent substances. Our activities (yoga) are responsible for the influx (asrava) of the karmic matter into the soul. Actuated by passions (kasaya) the soul retains particles of matter fit to turn into karmas. The taking in of the karmic matter by the soul is bondage (bandha). Obstructing fresh inflow of the karmic matter into the soul - samvara - and its subsequent separation or falling off from the soul - nirjara - are two important steps in attaining the infallible, utterly pristine, sense-independent and infinitely blissful state of the soul, called liberation (moksa). 'Samadhitantram' (also known as 'Samadhisataka') - a spiritual work consisting of 105 verses outlines the path to liberation for an inspired soul. Living beings have three kinds of soul - the extroverted-soul (bahiratma), the introverted-soul (antaratma), and the pure-soul (paramatma). The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramatma). Samadhitantram' expounds the method of realizing the pure-soul (paramatma), the light of supreme knowledge, and infinite bliss. It answers the vexed question, 'Who am I?' in a forceful and outrightly logical manner, in plain words. 'Istopadesa'- a concise work of 51 didactic verses leads the reader from the empirical to the transcendental, from the mundane to the sublime, through an experiential process of self-realization, rather than through a metaphysical study of the soul-nature. 'Istopadesa' unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. 'Dasabhakti' - a collection of the adoration of the essentials that help the soul in acquiring merit. The essentials include the (xx)

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Preface Supreme Beings, the Scripture, the Perfect Conduct, and the sacred places like the Nandisvara dvipa. Some other works, including 'Santyastaka' (hymn in praise of the sixteenth Tirthankara, Lord Santinatha), 'Sarasamgraha', 'Cikitsasastra' and 'Jainabhiseka', are also believed to have been authored by Acarya Pujyapada. Lucid style, precise expression and masterly exposition of the subject accord all his compositions highly revered place in Jaina literature. What Acarya Pujyapada has expounded is the word of the Omniscient Lord; his compositions are the never-setting sun that will continue to illumine the ten directions for eternity. I make obeisance humble at the holy feet of Acarya Pujyapada whose pure soul had mastered the ocean that is the Scripture. Shower of Divine Blessings acarya Vidyananda (AcArya vidyAnanda ) A digambara ascetic (nirgrantha muni) since last fifty-five years, Acarya Vidyananda (b. 1925) shuns all communication with the PIC. KISHORE JAIN, 5 OCTOBER 2018, NEW DELHI (xxi)

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Tattvarthasutra external entities; he sleeps in regard to worldly undertakings but awake in regard to soul-realization. Subduing his senses through the fire of concentration, he dwells in the soul within. He meditates on the self, through the medium of the self. He meditates on the pure, effulgent soul through the instrument of his soul imbued with the 'three jewels' (ratnatraya) of the path to liberation. Established firmly in self-identity, he does not speak while speaking, does not walk while walking, and does not see while seeing. He does not deliberate for long on any task inimical to soul-knowledge. If due to any reason he must undertake some activity of speech and body, he performs it with indifference. He experiences discontent in external sense-objects and happiness in contemplation of the soul-nature. He reckons that no substance other than the soul is potent enough to either assist or obstruct the functioning of his soul. By thus renouncing attachment (raga) and aversion (dvesa), he has built a shield around his soul to protect it from extraneous influences. He purifies his soul by the knowledge of the soul. He is ever engaged in concentration (ekagrata), and study of the Scripture. Concentration is attained by establishing the soul in the trio of right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), the 'three jewels' (ratnatraya) or the three limbs (anga) of the soul; the soul essentially being the one whole (angi). Concentration is the only means to savour the nectar found in own soul. It is said that the study of the Scripture bears the fruit of meditation through subjugation of the senses and the passions (kasaya). As a rule, the study of the Scripture destroys the heap of delusion (moha). This explains his utter inclination toward the study of the Scripture. Acarya Vidyananda has showered me with his divine blessings whenever I took up any project involving work on the Holy Scripture. His divine blessings have had wondrous effect in making both, the process as well as the end-result, most gratifying. I make obeisance humble, by bowing my head in utter reverence, to Acarya Vidyananda. (xxii)

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Preface Grateful Word of Appreciation for My Worthy Predecessor Professor S.A. Jain In 1960, Professor S.A. Jain (1905-1976) had authored and published "Reality - English Translation of Sri Pujyapada's Sarvarthasiddhi", my pride possession since last two decades. It is impossible not to marvel at the enormity of the task that he had taken upon himself; Acarya Pujyapada's 'Sarvarthasiddhi' is an extremely profound Scripture dealing with complex issues, beyond comprehension of the ordinary men. It is mentioned in a later editionl of the book that Professor Jain undertook, to do justice to the task, special training to study Sanskrit under a renowned scholar. He mustered all his energies for nearly 15 years to complete and publish the book. He sent the manuscript to well-known Jain philosophers of the time, including Prof. A. Chakravarthi, Dr. A.N. Upadhye, Dr. Hiralal Jain and Mr. S.C. Diwaker. Professor Jain avers in his Preface: "Sri 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. I have tried to capture the spirit of the original in thought and expression to the extent it is possible in a translation. It is extremely difficult to convey fully the spirit and charm of Sanskrit in the English language. There are turns of expression 1 - See the biographical note in the 1990 edition of the book under reference, published by Jwalamalini Trust (Regd.), 8 Venkatarama Iyer Street, Venkatapuram, Ambattur, Madras-600053. (xxiii)

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Tattvarthasutra and ways of exposition peculiar to Sanskrit, which, in a literal translation into English, would appear mechanical repetition instead of heightening the charm of the work as they do in Sanskrit. I have endeavoured to make my translation a true and faithful rendering into English of the Sanskrit original, without violating the idiom and genius of the English language..." Having experienced, first-hand, the tediousness of letterpress composing, I cannot but marvel at Professor Jain's perseverance in faultlessly producing the book not only with original Sanskrit sutra but also with proper diacritical marks. I have unashamedly excerpted from Professor Jain's magnum opus - 'Reality' - while undertaking the present translation. Due to my overwhelming reverence for it, at many places, I had to almost reproduce full sentences from it. I had no choice; pure gold must be retained as it is. Errors committed in improper reproduction are mine; wherever I could improve upon the text, the credit goes to the foundation provided to me by my predecessor. Precious Contribution from an Authority Dr. Chakravarthi Nainar Devakumar As the present volume was nearing completion, I was scouting a scholar with deep knowledge of 'Tattvarthasutra' and 'Sarvarthasiddhi', proficient in the Sanskrit as well as the English language and, willing to spend time with me going through the voluminous manuscript. A tall order indeed! I had known Dr. Chakravarthi Nainar Devakumar for the past couple of years and was aware of his deep interest in the Holy Scripture. Occasionally, we would exchange ideas, over phone, about a few tenets contained in sacred texts including "Tattvarthasutra', Svayambhustotra', 'Pravacanasara', 'Istopadesa', 'Ratnakarandakasravakacara' and 'Atmanusasana'. His command over the Sanskrit language was evident. His rendering of 'Tattvarthasutra', available in (xxiv)

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Preface form of audio clips, is flawless; only a veteran Sanskrit scholar could recite "Tattvarthasutra' with such ease and perfection. His distinguished educational and professional attainments leave no scope for doubt about his command over the English language. With hesitation, I asked Dr. Devakumar whether it would be possible for him to visit my home in Dehradun for a few days to help me out with the noble task. He didn't take a second to accede to my request. And, on the day the proofs were ready, he and his trusted friend, Mr. Arinjaya Jain, graced my home with their pious presence. During my English translation, I had relied primarily on the Hindi translation by Pandit Phoolchandra Shastri of the original Sanskrit text by Acarya Pujyapada. Dr. Devakumar, however, checked for the correctness of my translation referring only to the original Sanskrit text by Acarya Pujyapada. Reading meticulously and with deep concentration, he could mark major flaws, including typos and infelicities, attributable to my negligence, ignorance and inadequacy. I would sincerely wish to proclaim and laud Dr. Devakumar's virtues and also thank him for his committed indulgence in helping me bring out this true-to-the-original treatise but being aware that my well-meant words shall not only fail to meet with his approval but cause him unease, I better stop here. The Final Touch Dr. Veersagar Jain A distinguished scholar and author of several books on Jainism, Dr. Veersagar Jain, Professor of Jaina Philosophy (Jaina Darsana) at Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeetha (Deemed University), New Delhi, has willingly, joyfully and swiftly proofread the non-English portion of this work. His deep knowledge of the Sanskrit language and of the subject matter, supplemented by his sharp eye, has led to the removal of some still-remaining imperfections and inaccuracies. My humble gratitude for his final touch. (xxv)

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Tattvarthasutra The Scripture (agama) is the Word of the Omniscient Lord, elaborated upon by learned and extraordinarily accomplished ancient preceptors (purvacarya). It has the doctrine of non-absolutism (anekanta) as its hallmark. Each object-of-knowledge (jneya or dharmi) comprises infinite attributes (dharma). Comprehending one particular attribute is the subject of naya or standpoint. Synthesis of different standpoints is achieved by employing the doctrine of conditional predications (syadvada the particle 'syat' means 'in a way') wherein every standpoint is able to retain its relative importance. The Scripture is inviolable, reveals the true nature of reality, universally helpful to the living beings, and potent enough to destroy all forms of falsehood. It has the power to vanquish all anxieties and inquisitiveness of the knowledge-soul aspiring to tread the path to liberation. I have only tried to assimilate and then translate into English, faithfully and without adding or subtracting anything, what has already been expounded in the Scripture. Both, Tattvarthasutra' and 'Sarvarthasiddhi', contain specific Jaina terms for which there are no English equivalents. One such example is the term 'manahparyayajnana'. The word 'telepathy', which is grossly inadequate to portray the scope and power of manahparyayajnana, has been used in the translation. To partially subvert this shortcoming, at most places, the specific Sanskrit terms are indicated along with the English translation. -- With a sense of fulfilment, I present this treatise in the hands of the worthy readers. The sense of fulfilment has emanated from the process rather than the product. The process has helped me in washing off, abundantly, the dirt of delusion and misapprehension that had been clinging to my soul from infinite time past. If the product does the same for even a single soul, the mission stands accomplished. October 24, 2018, sarad purnima Dehradun, India (xxvi) *** - Vijay K. Jain

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ACKNOWLEDGMENT All that is contained in this book has been excerpted, adapted, or translated into English from a number of authentic Jaina texts. Due care has been taken to conserve the essence of the Holy Scripture composed by the ancient preceptors (parvacarya). Contribution of the following publications in preparation of the present volume is gratefully acknowledged: 1. siddhAntAcArya paM. phUlacandra zAstrI (2010), AcArya pUjyapAda viracita sarvArthasiddhi, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 2. pro. mahendrakumAra jaina (1982), bhaTTAkalaMkadevaviracitam tattvArthavArtikam (rAjavArtikam ), bhAratIya jJAnapITha, bI/45-47, kanaoNTa plesa, naI dillI-110001. 3. pro. mahendrakumAra jaina (1949), zrI zrutasAgarasUriviracitA tattvArthavRttiH, bhAratIya jJAnapITha kAzI, durgAkuNDa roDa, banArasa siTI. 4. TIkA-sampAdana - prajJAzramaNa muni amitasAgara (2018), AcArya umAsvAmI viracita tattvArthasUtra, zrIdharmazruta zodha saMsthAna, koTalA roDa, phirojAbAda, caturtha saMskaraNa. 5. TIkA-sampAdana - muni amitasAgara (2012), zrImad amRtacandrasUri viracita tattvArthasAra, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, tIsarA saMskaraNa. 6. siddhAntAcArya paM. phUlacandra zAstrI (1991), gRddhapiccha AcArya praNIta tattvArthasUtra, zrI gaNeza varNI digambara jaina saMsthAna, nariyA, vArANasI, dvitIya saMskaraNa. 7. vyAkhyAkAra - pro. vIrasAgara jaina (2017), tattvArthasUtra pradIpikA, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003. 8. hindI anuvAda - paM. parameSThIdAsa (1971), mokSazAstra arthAt tattvArthasUtra, zrI digambara jaina svAdhyAya mandira TrasTa, sonagar3ha (saurASTra), caturtha saMskaraNa. 9. TIkA - AryikA zrI vizuddhamati mAtAjI, sampAdana - bra. paM. ratanacanda jaina 'mukhtAra' va DaoN. cetanaprakAza pATanI (1974), zrImannemicandra siddhAntacakravarti viracita trilokasAra, zrI zAntivIra digambara jaina saMsthAna, zrImahAvIrajI (rAjasthAna). 10. TIkA - AryikA zrI vizuddhamati mAtAjI, sampAdana - DaoN. cetanaprakAza pATanI (2008), zrIyativRSabhAcArya viracita tiloyapaNNattI, zrI 1008 candraprabha digambara jaina atizaya kSetra, deharA-tijArA (rAjasthAna), tRtIya saMskaraNa. (xxvii)

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Tattvarthasutra 11. siddhAntAcArya paM. kailAzacandra zAstrI (2013), mAilladhavala-viracita Nayacakko (nayacakra), bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, pA~cavA~ saMskaraNa. 12. DaoN. pannAlAla jaina sAhityAcArya (2015), AcArya jinasena viracita harivaMzapurANa, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, pandrahavA~ saMskaraNa. 13. DaoN. pannAlAla jaina sAhityAcArya (2015), AcArya jinasena viracita AdipurANa, bhAratIya jJAnapITha, 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, solahavA~ saMskaraNa. 14. DaoN. e. ena. upAdhye evaM siddhAntAcArya paM. kailAzacandra zAstrI (2014), AcArya nemicandra siddhAntacakravarti racita gommaTasAra karmakANDa, bhAratIya jJAnapITha. 18 insTITyUzanala eriyA, lodI roDa, naI dillI-110003, chaThA saMskaraNa. 15. pro. bhAgacandra jaina evaM paM. vimalakumAra saurayA (2006), AcArya vasunandi viracita vasunandi zrAvakAcAra, hindI graMtha kAryAlaya, 9 hIrAbAga, sI pI TaiMka, muMbaI-400004, prathama saMskaraNa. 16. Chakravarti Nayanar, A. (Prof.) (2009), "Acarya Kundakunda's Pancastikaya-Sara", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 17. Jain, S.A. (1960), "Reality : English Translation of Shri Pujyapada's Sarvarthasiddhi", Vira Sasana Sangha, Calcutta-37. 18. Jain, Vijay K. (Ed.) (2013), "Acarya Nemicandra's Dravyasamgraha ___ - With Authentic Explanatory Notes", Vikalp Printers, Dehradun. 19. Jain, Vijay K. (Ed.) (2012), "Acharya Kundkund's Samayasara - ____with Hindi and English Translation", Vikalp Printers, Dehradun. 20. Jain, Vijay K. (2016), "Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 21. Jain, Vijay K. (2018), "Acarya Kundakunda's Pravacanasara - Essence of the Doctrine", Vikalp Printers, Dehradun. (xxviii)

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VIJAY K. JAIN - BIOGRAPHICAL NOTE Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. An independent researcher, Vijay K. Jain has authored several books, and translated into English a number of profound Jaina texts: Marketing Management for Small Units (1988), Management Publishing Co., Dehradun. TE : HT ufag (1994), Management Publishing Co., Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. Acharya Umasvami's Tattvarthsutra - with Hindi and English Translation (2011), Vikalp Printers, Dehradun. Acharya Kundkund's Samayasara - with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's Purusarthasiddhyupaya - with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Acarya Nemichandra's Dravyasamgraha - with Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. Acarya Pujyapada's Istopadesa - The Golden Discourse (2014), Vikalp Printers, Dehradun. Acarya Samantabhadra's Svayambhustotra - Adoration of the Twenty four Tirthankara (2015), Vikalp Printers, Dehradun. Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord (2016), Vikalp Printers, Dehradun. Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel casket of Householder's Conduct (2016), Vikalp Printers, Dehradun. Acarya Pujyapada's Samadhitantram - Supreme Meditation (2017), Vikalp Printers, Dehradun. Acarya Kundakunda's Pravacanasara - Essence of the Doctrine (2018), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a small, high-end printing and publishing firm, based in Dehradun, India. (xxix)

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Tattvarthasutra Acarya Samantabhadra's Svayambhustotra: na zItalAzcandanacandrarazmayo na gAGgamambho na ca hArayaSTayaH / yathA muneste'naghavAkyarazmayaH zamAmbugarbhAH zizirA vipazcitAm // (10-1-46) sAmAnyArtha - he bhagavan ! Apa jJAnI ( zrI zItalanAtha bhagavAn) kI vItarAgamaI jala se bharI huI va pApa-rahita nirdoSa vacana rUpI kiraNeM bheda - jJAnI jIvoM ko jaisI zItalatA yA sukha-zAnti dene vAlI hotI haiM usa prakAra saMsAra - tApa haraNa karane vAlI na candana hai, na candramA kI kiraNeM haiM, na gaMgA nadI kA jala hai aura na hI motiyoM kI mAlAe~ haiN| O Lord Sitalanatha! The rays of your unblemished words, bathed in the cool water of passionless and ineffable peace, are more soothing to the aspirant after Truth than the paste of sandalwood, the rays of the moon, the water of the Ganga, and the garland of pearls. (xxx)

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Namo siddhANaM samyaktapase namaH samyagdarzanAya namaH Namo Namo loe | Namo arihaMtANaM savva sAhUNaM AiriyANaM samyakcAritrAya Namo uvajjhAyANaM namaH namaH samyagjJAnAya svayambhuve namastubhyaM // arhatsiddhAcAryopAdhyAyasarvasAdhubhyo namaH // Acarya Umasvami's Tattvarthasutra - With Explanation in English from Acarya Pujyapada's Sarvarthasiddhi AcArya umAsvAmI viracita tattvArthasUtra (aMgrejI vyAkhyA srota - AcArya pUjyapAda viracita sarvArthasiddhi)

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Acarya Kundakunda's Pravacanasara: jiNasatthAdo aDhe paccakkhAdIhiM bujjhado NiyamA / khIyadi mohovacayo tamhA satthaM samadhidavvaM // (1-86) sAmAnyArtha - pratyakSa tathA parokSa pramANa-jJAna ke dvArA vItarAga sarvajJa praNIta Agama se padArthoM ko jAnane vAle puruSa ke niyama se moha kA samUha arthAt viparItajJAna va viparItazraddhAna nAza ko prApta hotA hai isaliye jinAgama kA acchI taraha (samyak) adhyayana (abhyAsa) karanA caahiye| The man who acquires, through the study of the Scripture expounded by the Omniscient Lord, valid knowledge (pramana) - direct (pratyaksa) and other - of the reality of substances destroys, as a rule, the heap of delusion (moha). It is instructed, therefore, to study the Scripture meticulously.

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* maMgalAcaraNa * mokSamArgasya netAraM bhettAraM karmabhUbhRtAm / jJAtAraM vizvatattvAnAM vande tadguNalabdhaye // 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| INVOCATION I make obeisance to the Omniscient Lord - the promulgator of the path to liberation, the destroyer of the mountains of karmas, and the knower of the whole of reality - so that I may realize these qualities.

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Tattvarthasutra CHAPTER-1 RIGHT 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 (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcarita), together, constitute the path to liberation - moksamarga. The word 'samyak' means 'right' or 'laudable'. It should be prefixed to each of these three words: faith (darsana), knowledge (jnana), and conduct (caritra). These then become right faith or belief (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcarita). With the addition of the adjective 'samyak', faith becomes 'right' or 'laudable'; faith that is knowledge-based is right faith (samyagdarsana). Knowledge of substances, the soul (jiva) and the others, as these are, is right knowledge (samyagjnana). The use of the adjective 'samyak' with knowledge wards off faults in knowledge due to delusion (vimoha or anadhyavasaya), doubt (samsaya) and error (viparyaya). The knowledgeable man who is keen to demolish the causes of worldly existence, i.e., transmigration, sheds activity that engenders karmic influx; this shedding of activity is right conduct (samyakcarita). The adjective 'samyak' with conduct rules out the conduct not based on right knowledge. Etymologically, the word 'darsana' - faith - is 'that which sees', 'that 4

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adhyAya-1 by which is seen', or just 'seeing'. The word 'jnana'- knowledge - is 'that which knows', or that by which is known', or just knowing'. The word 'caritra' - conduct - is 'the doer of activity', or that by which activity is performed', or just 'activity'. One may argue that the above definitions treat the agent (karta) and the instrument (karana) as one; this is not true. It is a valid argument when, from a certain point of view, distinction is made between the transformer (parinami) and the transformation (parinama). From another point of view, however, there is no distinction between the transformer (parinami) and the transformation (parinama). For example, the statement, 'the fire burns the fuel by its quality of burning', stands scrutiny only when a distinction is made between the fire and its quality of burning. From another point of view, there is no difference between the fire and its quality of burning. Thus, employing the many-sided point of view - anekantavada - it is proper to speak of the substance (dravya) and its quality (guna) as same, as well as different. Again, one may argue that knowledge (jnana) must precede faith (darsana) on two counts: a) faith (darsana) is attained after acquisition of knowledge (nana), and b) (in Sanskrit) jnana has less number of letters than darsana. To say that faith (darsana) is attained after acquisition of knowledge (jnana) is not correct as the two - faith (darsana) and knowledge (jnana) - are attained by the soul simultaneously. When the clouds disappear the heat and the light of the sun are manifested simultaneously. Similarly, when right faith is attained by the soul owing to the subsidence (upasama), destruction (ksaya) or destruction-cum-subsidence (ksayopasama) of the faithdeluding (darsanamohaniya) karmas, right sensory-knowledge (matijnana) and right scriptural-knowledge (srutajnana) are attained at the same time due to the removal of wrong sensory- and scripturalknowledge. Further, as a rule, what is venerable is placed before that of fewer letters. How is right faith venerable? It is venerable as only when right faith is there, knowledge acquires the attribute 'right'. Knowledge is mentioned before conduct, for conduct issues from knowledge.

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Tattvarthasutra Release from all karmas sarvakarmavipramoksah - is liberation (moksa) and the method by which it can be attained is the 'path' (marga). The sutra uses singular 'margah' to indicate that all three jointly right faith or belief (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcarita) - constitute the path to liberation. This refutes the view that each of these singly constitutes the path to liberation. Hence it must be understood that all three right faith or belief (samyagdarsana), right knowledge (samyagjnana), and right conduct (samyakcarita) - jointly constitute the direct path to liberation. The next sutra defines right faith. - tattvArthazraddhAnaM samyagdarzanam // 2 // [ tattvArthazraddhAnaM ] apane - apane svarUpa ke anusAra padArthoM kA jo zraddhAna hotA hai vaha [ samyagdarzanam ] samyagdarzana hai| Belief in substances, ascertained as these are, faith (samyagdarsana). is right 'Tattva' is the 'nature' (bhava) of the substance (padartha); the nature of the substance, as it is, is 'tattva'. 'Artha' means 'ascertainment'. The compound 'tattvartha' means ascertainment of the substance, as it is. Or, 'tattvartha' means ascertainment of the nature (bhava) of the substance as the two, the nature (bhava) and the substance (padartha), are not distinct from each other. Belief in what has been ascertained as the nature of the substance is right faith (samyagdarsana). As this treatise is concerned about the path to liberation, the meaning of the word 'darsana' is taken as 'faith' or 'belief' rather than 'seeing'. Faith or 'darsana' - ascertainment of substances is a characteristic of the soul (atma) and when faith becomes right it is called 6

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adhyAya-1 'samyagdarsana'. Right faith is the cause for the attainment of liberation (moksa). Right faith is the subject only of potential (bhavya) souls. Seeing is the function of the eyes and it is common to living beings; it is not appropriate to consider it helpful in the attainment of liberation (moksa). Right faith (samyagdarsana) is of two kinds - with-attachment (saraga), and without-attachment (vitaraga). Right faith withattachment (saraga samyagdarsana) is characterized by signs such as tranquility - prasama; incessant fear of worldly existence - samvega; compassion for the worldly beings - anukampa; and keen intellect based on the teaching of the Scripture and the preceptor -astikya. The man with 'astikya'believes that the substances - souls and non-soulsexist, that the universe is without beginning and end, that no entity is the creator of the universe, and that the substance undergoes transformation due to its own nature although there is the presence of the cause-and-effect (nimitta-naimittika) relationship with other substances. Right faith without-attachment (vitaraga samyagdarsana) is solely the purity of the soul. How does the right faith that concerns substances - souls and nonsouls - arise? tannisargAdadhigamAdvA // 3 // [tat ] vaha samyagdarzana [ nisargAt ] svabhAva se [vA] athavA [adhigamAt ] dUsare ke upadezAdi se utpanna hotA hai| That - samyagdarsana - is attained by intuition - svabhava, or by acquisition of knowledge - adhigama. The word 'nisarga' means own-nature (svabhava) and 'adhigama' means cognizance (avabodha). Both are causes. Of what? Of activity. Which activity? Origination. Origination of what? Right faith . . . . . . . . . . . . . . . . . . . . . . . .

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Tattvarthasutra (samyagdarsana). Thus, the sutra expounds that right faith (samyagdarsana) originates from own-nature - svabhava, and cognizance of the objects of knowledge -adhigama. Now the question arises whether right faith (samyagdarsana) entails the knowledge of the substances. If yes, then right faith (samyagdarsana) must originate only after the cognizance of the objects of knowledge - adhigama. If not, then how can one have faith without first acquiring the knowledge of the substance? There is no anomaly in this. In both cases of origination of right faith (samyagdarsana), the internal cause is the subsidence (upasama), destruction (ksaya), or subsidence-cum-destruction (ksayopasama) of faith-deluding (darsanamohaniya) karmas. When this internal cause is present, right faith (samyagdarsana) originates without teaching by others; this is the first type of right faith - originating from ownnature- nisargaja samyagdarsana. And the second type of right faith originates on acquisition of knowledge of substances, souls and nonsouls, on teaching by others; this is adhigamaja samyagdarsana. This is the difference between the two types of right faith (samyagdarsana). Thus, the first type of right faith (samyagdarsana) originates without teaching by others and the second type on teaching by others. It has been expounded that belief in the nature of the substances - 'tattvartha'- is right faith (samyagdarsana). The next sutra delves on the reality - the 'tattva'. jIvAjIvAsravabandhasaMvaranirjarAmokSAstattvam // 4 // [ Fairialala pe HAR FAGET HT1: ] 51a, 3751a, 3714a, Thet, Har, Fofu site HT21 - hia [ Araly ] Trail

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adhyAya- 1 The soul-jiva, the non-soul - ajiva, influx - asrava, bondage - bandha, stoppage - samvara, gradual dissociation - nirjara, and liberation - moksa, constitute the reality (tattva). The soul (jiva) is characterized by consciousness (cetana). Consciousness has knowledge (jnana), etc., as its signs. The non-soul (ajiva) has characteristics opposite to the soul (jiva). The inflow of auspicious (subha) and inauspicious (asubha) karmic matter into the soul is influx (asrava). The intermingling in the same space-points (pradesa) of the soul and the karmas is bondage (bandha). The blockage of influx (asrava) of karmic matter into the soul is stoppage (samvara). Separation or falling off of a part of karmic matter from the soul is dissociation (nirjara). The complete annihilation of all karmic matter bound with the soul is liberation (moksa). These are described in detail later on. The soul (jiva) is mentioned first in the sutra as all fruits are experienced by it. The non-soul (ajiva) is mentioned next as it is of service to the soul (jiva). Influx (asrava) is mentioned next as it concerns both the soul (jiva) and the non-soul (ajiva). Bondage (bandha) comes next as it follows influx (asrava). As there is no bondage for one who is well shielded, hence stoppage (samvara) is the opposite of bondage (bandha); stoppage, therefore, is mentioned next to bondage. Dissociation (nirjara) takes place after stoppage (samvara) and hence it is mentioned next. As liberation (moksa) is the final outcome, it is mentioned last. Merit (punya) and demerit (papa) must be included in the sutra as some learned commentators have spoken of nine categories. No, it is not necessary; these - merit (punya) and demerit (papa) - are implied in influx (asrava) and bondage (bandha). But then the mention of influx (asrava), etc., is also unnecessary as these are included in the soul (jiva) and the non-soul (ajiva). No, it is not unnecessary. Liberation (moksa) is the main theme of the work so these must be mentioned. Liberation (moksa) is preceded by the cycle of births and 9

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Tattvarthasutra deaths and influx (asrava) and bondage (bandha) are the main causes of transmigration. Stoppage (samvara) and dissociation (nirjara) are the chief causes of liberation. Hence these are mentioned severally. The next sutra is intended to avoid deviation from established conventions while referring to terms like right faith and soul, mentioned earlier. nAmasthApanAdravyabhAvatastanyAsaH // 5 // [ nAma sthApanA dravya bhAvataH] nAma, sthApanA, dravya aura bhAva se [ tat nyAsaH] una sAta tattvoM tathA samyagdarzanAdi kA loka vyavahAra hotA hai| These are installed - nyasa or niksepa - (in four ways) by name - nama, representation - sthapana, substance and its potentiality - dravya, and actual state - bhava. Giving a name to an object, irrespective of its qualities, for the sake of social adentity is naming - nama. Establishing objects in things made of wood, clay, painting, dice, etc. - 'this is that' - is representation - sthapana . That, which will be attained by qualities or which will attain qualities, is a substance - dravya. The substance characterized by its present mode (paryaya) is its actual state - bhava. To explain, the substance of the soul (jiva) is installed in four ways as soul-name (nama-jiva), soul-representation (sthapana-jiva), soul-substance (dravya-jiva) and soul-state (bhava-jiva). To call something the soul (jiva) irrespective of its qualities is soul-name (nama-jiva). Representing the soul (jiva) through dice, etc. - as a living being or as a man - is soul-representation (sthapana-jiva). Soul-substance (dravyajiva) is of two kinds: agama dravya-jiva and noagama dravya-jiva. 10

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The being who is proficient in, but not attending to, the Scripture dealing with the souls or the human-souls is agama dravya-jiva. Noagama dravya-jiva is of three kinds: the body of the knower (jnayaka-sarira), potential (bhavi) and distinct from these two. Soulstate (bhava-jiva) is of two kinds, agama bhava-jiva and noagama bhava-jiva. The soul well-versed in the Scripture dealing with the souls or the human-souls and attending to these is the agama bhavajiva. The soul taking the mode of a living being or the mode of a human being is the noagama bhava-jiva. Installation of the other substances, non-soul (ajiva), etc., must be interpreted similarly in the above mentioned four ways. Of what use is this? It is intended to establish what is desirable and refute what is irrelevant or unsuitable. Now, what is the purport of the word 'tad' - 'that'? It is intended to include both, right faith, etc., and the soul, etc., mentioned in earlier sutra(s). adhyAya- 1 What is the way of attaining knowledge about the soul and right faith, etc., elaborated through the four kinds of installation? pramANanayairadhigamaH : // 6 // samyagdarzanAdi ratnatraya aura jIvAdi tattvoM kA [ adhigamaH ] jJAna, [ pramANanayaiH ] pramANa aura nayoM se hotA hai| The knowledge (of the seven categories) is attained by means of pramanal and naya2. 1-pramana-comprehensive knowledge 2-naya-standpoint, particular point of view 11

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Tattvarthasutra The true nature of substances (soul, etc.) described in detail through the rule of installation (nama), etc., can be ascertained through pramana and multitude of naya. The characteristics and divisions of pramana and naya are described now. Pramana is of two kinds, namely, for oneself (svartha) and for others (paratha). All forms of knowledge, except scriptural knowledge, constitute pramana for oneself. But scriptural knowledge is of both kinds - for oneself and for others. Valid knowledge or knowledge itself constitutes pramana for oneself and knowledge in form of words constitutes pramana for others. The naya(s) are divisions of pramana. It is contended that naya should be mentioned first as it consists of fewer letters than pramana. It is not a fault. Pramana is mentioned first as it is of superior excellence. As a rule, excellence is invincibility. How is pramana of superior excellence? As pramana is responsible for the origin of naya, it is of superior excellence. It has been said in the Scripture that after knowing the substance with the help of pramana, ascertaining its one particular state or mode is naya. Secondly, the scope of pramana comprises all attributes of the substance. It has been said in the Scripture that pramana is sakaladesa-comprehensive and absolute, and naya is vikaladesa - partial and relative. For this reason, too, pramana is of superior excellence. Naya is of two kinds, dravyarthika naya and paryayarthika naya. Paryayarthika naya is concerned with bhava niksepa - the present mode (paryaya) or actual state (bhava) of the substance. Since bhava niksepa refers to the mode (paryaya) of the substance, it is specific and falls under paryayarthika naya. Dravyarthika naya is concerned with the other three niksepa - nama, sthapana, and dravya - which are general in nature. Dravyarthika naya refers to the general attributes of the substance, and paryayarthika naya to the constantly changing states or modes (paryaya) of the substance. That which has the substance as its object is the standpoint of substance - dravyarthika naya. That which has the mode (paryaya) as its object is the standpoint of modes - paryayarthika naya. Both the substance and the modes are ascertained by pramana (comprehensive knowledge). 12

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adhyAya-1 One method of understanding the nature of the soul, etc., by pramana and naya has been explained. Another method of ascertaining the soul, etc., is mentioned next. nirdezasvAmitvasAdhanAdhikaraNasthitividhAnataH // 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 subjects like right faith (samyagdarsana) and soul, etc., is obtained by description - nirdesa, ownership - svamitva, cause - sadhana, substratum - adhikarana, duration - sthiti, and division - vidhana. The description of the nature (svarupa) of a substance is nirdesa. Svamitua is ownership or lordship. Sadhana is the cause of origin. Adhikarana is substratum. Sthiti is duration of existence of the substance. Vidhana is division. What is right faith (samyagdarsana)? The expression that it is faith in substances as these really are, is nirdesa. Also, installation of right faith by name, etc., is nirdesa. Who is its possessor? Generally speaking, it is the soul. To particularize, one or more of the three types of right faith (samyagdarsana) - subsidential (aupasamika), destructional (ksayika) and destruction-cum-subsidential (ksayopasamika)- may be possessed by the infernal beings (naraka), the humans (manusya), the plants and animals (tiryanca) and the celestial beings (deva). Only the potential (bhavya - capable of attaining liberation) souls can attain the . . . . . . . . . . . . . . . . . . . . . . . 13

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Tattvarthasutra three types of right faith (samyagdarsana); the non-potential (abhavya - not capable of attaining liberation) souls do not possess any. The details can be read from 'Sarvarthasiddhi', p. 16-18. The cause of origin - sadhana - is of two kinds, internal and external. The subsidence, destruction, or destruction-cum-subsidence of faithdeluding (darsanamohaniya) karmas is the internal cause. In the first three infernal regions, right faith arises in some by recollection of past lives - jatismarana, in others by listening to the Scripture dharmasravana, and in yet others by endurance of pain. From the fourth up to the seventh, recollection of past lives and endurance of pain promote right faith. In case of animals, right faith arises in some by recollection of past lives, in some others by listening to the Scripture and in yet others by witnessing the idols of Lord Jina. In human beings also the same causes operate. In case of the celestial beings, right faith is promoted in some by the recollection of past lives, in some others by listening to the Scripture, in some others by witnessing the glory of Lord Jina and in yet others by the sight of the splendour and miraculous powers of other celestial beings. This applies to celestial beings below the Anata kalpa. In case of the deva of Anata, Pranata, Arana and Acyuta kalpa only three causes, excluding the sight of magnificence of other celestial beings, operate. The deva of navagraiveyaka attain right faith by recollection of past lives or by listening to discourses on religion. The question of origin does not arise in case of higher celestial beings - those in anudisa and anuttara vimana - for they are born with right faith. The substratum (adhikarana) is of two kinds, internal and external. The soul which is the possessor of right faith is itself the internal substratum of right faith. The external substratum is the mobilechannel of the universe - trasanadi. How extensive is it? It is one rajju in diameter and fourteen rajju in length. As regard duration (sthiti), the minimum and maximum duration of subsidential right faith is within one muhurta (48 minutes). In case of mundane living beings, the minimum duration of right faith resulting from destruction is within one muhurta and the maximum is thirty 14 ........

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three sagaropama and two purvakoti less eight years and one antarmuhurta. In case of the emancipated, it has a beginning but no end. The minimum duration of right faith arising from destructioncum-subsidence is within one muhurta, and the maximum is sixty-six sagaropama. As regard division (vidhana), in general, right faith is one. From the point of view of its origin, it is of two kinds, namely, by own-nature (nisargaja) and by acquisition of knowledge (adhigamaja). It is of three kinds from the point of view of its divisions into subsidential, destructional and destruction-cum-subsidential. From the point of view of verbal nomenclature, it is of numerous kinds. It is of innumerable kinds on the basis of the believers. It is of infinite kinds on the basis of objects which have to be believed in. These description (nirdesa) etc. - are to be similarly understood in case of knowledge and conduct, and substances like the soul and the non-soul, as per the Scripture. adhyAya- 1 Are there further means of ascertaining the nature of right faith, the soul and the rest? Yes, there are. 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| 1 ... The seven categories are known also by existence - sat, number - samkhya, place or abode - ksetra, extent of space-sparsana, time - kala, interval of time - antara, thought-activity - bhava, and reciprocal comparison - alpabahutva. 15

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Tattvarthasutra 'Sat' indicates existence. "Samkhya' is enumeration of divisions or classes. 'Ksetra'is the present abode. "Sparsana' is the extent of space or pervasion relating to the three times - the past, the present and the future. Kala'-time-is of two kinds: real and conventional. These are described elsewhere. 'Antara' is interval of time. 'Bhava' is thoughtactivity like subsidential (aupasamika). "Alpabahutva' - reciprocal comparison - is distinction based on comparison - less or more - between one another. By these are known the three jewels of right faith and also the seven realities, like the soul. Now description (nirdesa) implies existence (sat), division (vidhana) implies number (samkhya), substratum (adhikarana) implies abode (ksetra) and extent of space (sparsana), duration (sthiti) implies time (kala), and name (nama), etc., imply thought-activity (bhava). Why have these been mentioned again, separately? Of course, it is a valid argument. But the several ways of exposition of reality depend on the nature of the disciples. Some disciples prefer brief expositions, some others elaborate ones and yet others a balance between these two extremes. The effort of the sages is directed towards the good of all living beings. Hence the different ways of attaining knowledge are described here. Otherwise, it would have been enough to say that knowledge is attained by pramana and naya, without the need for describing any other means. The rest of the commentary on this sutra is highly technical in nature; those interested in it can read 'Sarvarthasiddhi', p. 22-67. Two concepts that are employed to describe the substance of soul (jiva) need mention here. One is the concept of 'gunasthana and the other of 'marganasthana'. Gunasthana - fourteen stages of spiritual development: 1. mithyadrsti - deluded 2. sasadanasamyagdrsti - downfall 3. samyagmithyadssti - mixed right and wrong believer 4. asamyatasamyagdrsti - vowless right believer 5. samyatasamyata - partial vows .. . . . . . . . . . . . . . . . . . . . . . 16

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adhyAya-1 6. pramattasamyata - major vows (samyama) but with occasional deviation due to fifteen faults of negligence (pramada). The fifteen faults due to negligence (pramada) are indulging in four passions (kasaya), five senses (indriya), four kinds of narratives (vikatha) - pertaining to monarch, woman, thief and food, sleep (nidra) and fondness (sneh). 7. apramattasamyata - perfect vows (samyama) without negligence (pramada) 8. apurvakarana (upasamaka and ksapaka) - unprecedented purity [rises further in step (sreni) with either subsidence or destruction of mohaniya karmas] 9. anivrttibadarasamparaya (upasamaka and ksapaka) - checking of gross-passions [rises further in step (sreni) with either subsidence or destruction of mohaniya karmas] 10. suksmasamparaya (upasamaka and ksapaka) - checking of even minute passions [rises further in step (sreni) with either subsidence or destruction of mohaniya karmas] 11. upasantakasaya (vitaraga chadmastha) - subsided delusion 12. ksinakasaya (vitaraga chadmastha) - destroyed delusion 13. sayogakevali - Omniscient-with-vibration 14. ayogakevali - non-vibratory Omniscient Souls released from the cycle of wandering are the emancipated souls - the Siddha. Marganasthana - fourteen methods of inquiry into the nature of the soul (jiva): 1. gati - the state of existence according to the 'gati' name karma (namakarma) 2. indriya - the senses 3. kaya - the material body 4. yoga - the activities of the mind, the speech and the body 5. veda - sex-inclination (male, female, neuter) 6. kasaya - passions (anger, pride, deceitfulness, greed) 7. jnana - the power to know . . . . . . . . . . . . . . . . . . 17

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Tattvarthasutra 8. samyama - restraint 9. darsana - general perception of substances 10. lesya - colouration of the activities of the mind, the speech and the body on rise of passions. There are six lesya: black (krsna), blue (nila), grey (kapota), yellow (pita), pink (padma) and white (sukla). 11. bhavya - the soul having potential to acquire right faith that leads to liberation 12. samyaktva - right faith in the nature of substances 13. samjna - endowed with mind 14. aharaka - the taking in of the matter fit for the three kinds of bodies (sarira) and six kinds of completion (paryapti). The three kinds of bodies are gross physical (audarika) body, the transformable (vaikriyika) body, and the projectable (aharaka) body emanating from a saint. The six kinds of completion are taking in of the molecules of matter (ahara), development of the body (sarira), development of the senses (indriya), development of the respiratory organ (svasocchvasa), development of the organ of speech (bhasa), and development of the mind (mana). After a detailed description of right faith (samyagdarsana), the next sutra describes right knowledge (samyagjnana). 18 matizrutAvadhimana:paryayakevalAni jJAnam // 9 // [mati zrutAvadhi mana:paryaya kevalAni ] matijJAna, zrutajJAna, avadhijJAna, mana:paryayajJAna aura kevalajJAna - ye pA~ca [ jJAnam ] jJAna haiN| Knowledge is of five kinds - sensory-knowledge - matijnana, scriptural-knowledge - srutajnana,

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adhyAya- 1 clairvoyance - avadhijnana, telepathy1 - manahparyayajnana, and omniscience - kevalajnana. The term 'knowledge' is to be taken with each kind mentioned in the sutra - sensory knowledge, scriptural knowledge, clairvoyant knowledge, telepathic knowledge and perfect knowledge (omniscience). That which reflects on the objects-of-knowledge through the senses and the mind, or that through which the objects-ofknowledge are reflected upon, or just reflection, is sensory knowledge. Owing to the destruction-cum-subsidence (ksayopasama) of karmas which obscure scriptural-knowledge, that, which hears, or through which the ascertained objects are heard, or just hearing, is scriptural knowledge. These two are mentioned side by side, as these are governed by the relation of cause-and-effect. This is mentioned later, 'Scriptural knowledge is preceded by sensory knowledge' (sutra 1-20). The next kind of knowledge is called clairvoyance (avadhi) as it ascertains matter in downward range or knows objects within limits. Ascertaining the objects located in another's mind (mana) is telepathy (manahparyaya). Now is telepathy not sensory knowledge? No. Mind (mana) is merely relative; mind (mana) is merely spoken of with reference to one's own and another's mind. Telepathy (manahparyaya) works on the strength of destruction-cum-subsidence (ksayopasama) alone of karmas of that kind. For instance we say, "Look at the moon in the sky". Here the sky is intended merely as the background. That for the sake of which the seekers pursue the path of external and internal austerities (tapa) is pure and perfect knowledge (kevalajnana). It also means 'without the help of anything else'. Perfect knowledge (kevalajnana) is mentioned last as it is attained at the end. Telepathy (manahparyayajnana) is mentioned close to it 1- The word 'telepathy' is rather inadequate to convey the true import of the phrase 'manahparyayajnana'. Still, it has been used most reluctantly as there is no equivalent word in the English language that can represent the extraordinary power and scope of manahparyayajnana. (see page 42). 19

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Tattvarthasutra because of its proximity. How is there proximity? Self-restraint (samyama) is the basis of both. Clairvoyance (avadhijnana) is far-off from telepathy (manahparyayajnana) hence it has been mentioned before telepathy. Indirect (paroksa) knowledge is mentioned before direct (pratyaksa) knowledge as it is easily intelligible. Almost all beings are familiar with and experience sensory-knowledge (matijnana) and scriptural-knowledge (srutajnana), hence these are easily intelligible. Thus, these are the five kinds of knowledge. Their subdivisions are mentioned later. It has been said that knowledge (jnana) is attained by means of pramana and naya. Some consider pramana to be the knowledge, some others consider pramana to be the connection, and yet others consider pramana to be the senses. The next sutra declares that only the five kinds of knowledge mentioned in the sutra are pramana. AYATUT 118011 [@] 341102 ta yoor FIA pramANa haiN| [ YHT] (ayabR ) These (five kinds of knowledge) are the two types of pramana (valid knowledge). What is the purport of 'tad' - 'that'? It is intended to preclude any other pramana invented by others. Some consider the connection with objects as pramana. Some others consider the senses as pramana. The word 'that' is used in order to preclude these. Only the five kinds of knowledge (nana) - sensory knowledge, etc. - constitute pramana, not any other. 20

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adhyAya-1 What is wrong if connection or the senses were considered to be pramana? If connection were pramana then there would be no knowledge of infinitesimal, concealed and remote things. These cannot be contacted by the senses. Hence there would be no omniscience. If the senses were considered pramana, it would result in the same fallacy. The range of the senses such as the eyes is small, and the objects are endless. Further, connection does not apply to all the senses, as the eyes and the mind do not come in contact with the objects. This is discussed later. It is argued that if knowledge is pramana then there is no fruit. But attainment of knowledge is accepted as the fruit, and nothing else. If knowledge and pramana are one and the same, no separate fr possible. But pramana must have fruit. If the connection or the senses are considered to be pramana, knowledge, which is different from these, is fit to he considered the fruit. But such a contention is untenable. If connection were the pramana and knowledge of objects the fruit, then, as connection rests in two things - the object and the sense-organ - the fruit, i.e., knowledge, must also reside in two things. Hence knowledge must be in the objects - the pot and the board - too, and the objects would become knowledge. This is not tenable. But the opponent says that the soul is characterized by consciousness, and so knowledge inheres in the soul and not in other objects. No. If the soul is not of the nature of knowledge, everything would become non-conscious (acetana). Now, it has been contended earlier that there is no fruit if knowledge is pramana. It does not matter. There is satisfaction in the attainment of knowledge. The soul, whose nature of knowledge is clouded by the foreign matter of karmas, finds satisfaction in determining the nature of substances with the help of the senses. That is spoken of as the fruit. Equanimity (upeksa) or the disappearance of ignorance (ajnana) may be considered as the fruit. Equanimity is freedom from attachment (raga) and aversion (dvesa). The disappearance of ignorance, which is like darkness, is also called the fruit. It has been said in texts dealing with the science of thought - nyaya - that the fruit of the first kind of . . . . . . . . . . . . . . . . . . . . . . . . 21

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Tattvarthasutra pramana direct (pratyaksa) or omniscience (kevalajnana) - is equanimity (upeksa). The fruit of the other kinds of pramana indirect (paroksa) - is discernment, i.e., acceptance (grahana) or rejection (tyaga); besides, of course, equanimity (upeksa), as stated above. Destruction of ignorance (ajnana) about the self, however, is the actual fruit of all methods of knowledge (pramana).1 That which knows rightly, that by which anything is known, or knowledge alone, is pramana. What is known by pramana? The soul and the other substances. Now, if pramana is the means for knowing the soul and the other substances, then there must be another pramana for knowing pramana. And that will lead to a regression. No, there is no regression. Pramana or knowledge is like the lamp. The lamp is the cause of illuminating objects like the pitcher. It is also the cause of illuminating its own nature or form and, therefore, there is no need to seek another illuminating cause. It must be admitted that pramana also is like the lamp. If another pramana were necessary to ascertain pramana then due to the absence of self-knowledge, there would be no memory or remembrance. And then there would be no social relationship. The dual is used for pramana in accordance with the divisions mentioned later. The next two sutra say, 'the first two are indirect', and 'the rest are direct'. The dual is intended to ward off any other enumeration of pramana. The five kinds of knowledge are included in the two pramana. Still the two pramana may be considered in other ways like direct (pratyaksa) and inference (anumana). The next sutra is intended to dispel such a view. 1- Vijay K. Jain (2015), 'Acarya Samantabhadra's Aptamimamsa (Devagamastotra) - Deep Reflection On The Omniscient Lord', verse 102, p. 158. 22

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adhyAya-1 BE UTATA 118811 [Aye ] prArambha ke do arthAt matijJAna aura zrutajJAna [ parokSam ] parokSa pramANa haiN| The first two kinds of knowledge are indirect (paroksa) knowledge (jnana). 'Adi' means the first; 'adya' means that which arises from the first. How can two be considered first? It is by the real and the figurative points of view. Sensory knowledge (matijnana) is the first from the real point of view. Being next to it, scriptural knowledge (srutajnana) is also considered the first, figuratively. By the use of the dual number, the secondary one is also taken. These two are indirect (paroksa) pramana or knowledge (jnana). How are these indirect? These are dependent on 'others'. It is mentioned later that sensory knowledge is acquired through the senses and the mind, and that scriptural knowledge is acquired through the mind. 'Others' means the senses, the mind, the light, the teaching, and such other external causes. On the destruction-cumsubsidence (ksayopasama) of the concerned karmas, sensory knowledge and scriptural knowledge arise in the soul through the senses, the mind, and other external causes. Hence these two kinds of knowledge are called indirect (paroksa). Analogy, verbal testimony, etc., are included in these. The marks of indirect knowledge have been mentioned. All the rest constitute direct (pratyaksa) knowledge. . . . . . . . . . . . . . . . . . . . . . 23

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Tattvarthasutra Urt874R 118211 [anyat ] zeSa tIna arthAt avadhijJAna, mana:paryayajJAna aura kevalajJAna [81 ] & YHTUTI The remaining (three) constitute direct (pratyaksa) knowledge (jnana). That which spreads or knows is the soul (aksa). That which manifests itself only in the soul on the destruction-cum-subsidence (ksayopasama) or destruction (ksaya) of karmas, without the help of the senses (indriya), is direct (pratyaksa) knowledge. Now clairvoyant perception (avadhidarsana) and omniscient perception (kevaladarsana) also arise only in the soul. So these would also be included. No. Here the discussion is on 'knowledge', therefore, perception is excluded. Still, wrong (vibhanga) clairvoyance (avadhijnana) arises only in the soul, that would be included. No, that is excluded as this is the section dealing with right knowledge. The term "right' is supplied and knowledge is distinguished by it. Wrong clairvoyance is excluded since it ascertains objects not as these really are, owing to the rise of wrong faith. It is not right knowledge. Now it is argued that knowledge arising from the operation of the senses is direct and that arising without the functioning of the senses is indirect. These definitions which are not open to disagreement must be accepted. It is improper to say so. If such a view be accepted, the Omniscient (apta) would cease to have direct (pratyksa) knowledge. If knowledge arising from the operation of the senses be considered direct, there can be no direct knowledge in case of the Omniscient for he does not attain knowledge through the senses. If the Omniscient is considered to derive knowledge only through the senses, he would not remain 'all-knowing'. If it is contended that he derives direct knowledge through the mind, that knowledge is certainly not 24

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adhyAya- 1 omniscience, as it is derived through the application of the mind. And it cannot be said that omniscience is attained through the knowledge of the Scripture, for the Scripture presupposes the existence of the Omniscient. If you say that there exists transcendental pratyaksa, the divine direct knowledge of the yogi, then that too is not direct knowledge as it is not derived through the senses. You have already admitted direct knowledge to be derived from the senses. Moreover, from your above definition of direct knowledge two faults emerge. First, there can be no omniscience, and second, the disputant is compelled to give up his own position. Does this knowledge of the yogi cognize objects in succession or simultaneously? If it cognizes in succession, it cannot be omniscience; for the objects are infinite. If it is contended that it cognizes objects simultaneously, your statement that 'just as one vijnanal does not know two objects, two vijnana do not know one object,' stands shattered. Or your proposition that 'all impressions are momentary' goes to pieces as you have admitted that one vijnana extends to several instants. Hence, knowing several objects is possible only in succession. It cannot be said that vijnana knows simultaneously. That which is the instant of birth is the instant of its realization alone. Only after its own realization the object begins to operate. It is argued that vijnana is like the lamp which does both, self-shining and illuminating objects, at one and the same time. But the two activities of self-shining and illuminating are admitted of the lamp only if the objects exist for several instants. Further, if vijnana is admitted to be bereft of details, it will become void. Pramana has been said to be of two kinds, indirect (paroksa) and direct (pratyaksa). The first kind is described in the next sutra. 1- 'vijnana' in Buddhist phenomenology refers to consciousness or discernment - one of the five functions of the sentient being. 25

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Tattvarthasutra matiH smRtiH saMjJA cintA'bhinibodha ityanarthAntaram // 13 // [Hfa: ] Hfa, [ fa: ] Hifa, [ HST] HTT, [Feral] feril, [abhinibodha] abhinibodha, [iti ] ityAdi [anarthAntaram ] arthAntara nahIM haiM, arthAt ve matijJAna ke nAmAntara haiN| Sensory cognition - mati, remembrance - smati, recognition - samjna, induction - cinta, and deduction - abhinibodha, are synonyms of sensory-knowledge (matijnana). These are the synonyms of sensory-knowledge (matijnana), mentioned first. These arise on the destruction-cum-subsidence (ksayopasama) of karmas which obscure sensory knowledge. And there is no activity of these in scriptural knowledge (srutajnana), etc. The derivatives are mati, smrti, samjna, cinta, and abhinibodha. Cognizing is cognition. Remembering is remembrance. Recognizing is recognition. Inductive reasoning is induction. Deductive reasoning is deduction. Other expansions, as appropriate, must be understood. Though the words are derived from different roots, by the force of convention, these are synonyms. For instance, though the words 'indra', 'sakra', and 'purandara' denote different activities, all these are the names of the same person, the deva-husband of Saci. If different meanings are attached to these from the point of view of their etymological meanings, the same may be done with regard to the synonyms of sensory knowledge (matijnana). The meaning intended is that these synonyms do not transgress the range of cognition arising from the cause of destruction-cum-subsidence (ksayopasama) of karmas obscuring sensory knowledge (matijnana). The term 'iti' indicates varieties or species. These are the synonyms or names of sensory knowledge. What is the cause of that? 26

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tadindriyAnindriyanimittam // 14 // [ indriyAnindriya ] indriyA~ aura mana [ tat ] usa matijJAna ke [ nimittam ] nimitta haiN| adhyAya- 1 That - sensory-knowledge (matijnana) - is caused by the senses (indriya) and the mind (mana). He who is invested with lordship and wealth is 'indra'. Here the word means the soul. The soul is of the nature of knowledge. However, when there is the destruction-cum-subsidence (ksayopasama) of knowledgeobscuring karmas, the soul, by itself, is unable to know the objects. And that which acts as the instrument for acquisition of knowledge by the soul is the sense (indriya). Or that which causes the knowledge of hidden objects is the sign (linga). Accordingly, that which promotes the knowledge of the subtle soul, is the sense (indriya). For instance, smoke is the cause of the knowledge of the fire. Similarly, the senses, such as touch etc., cannot exist without the soul. Hence by means of those senses the existence of the soul is inferred. Or, indra' is the word denoting name-karma (namakarma). The senses (indriya) are built by that. The senses of touch, etc., are described later. 'Anindriya', 'mana', 'antahkarana' are synonyms. The word 'anindriya' is the negation of 'indriya' - sense. How then can it be used to denote the mind which is also a sign of the soul? The negative sign 'a' is used in the sense of slight or a little. A quasi-sense is called 'anindriya'. For instance there is the usage 'anudara kanya' - the girl 'without' the belly. Here the meaning of 'without' is taken as 'slight' or 'thin'. How is the meaning 'slight' applied to the mind? The sense-organs perceive objects within a limited range, and these last for a long time. But the mind is not like these. Objects that are perceived by the senses as well as those not perceived by the senses are subject to mental cognition. Though the mind is also the sign (linga) of the soul 27

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Tattvarthasutra (indra), it neither cognizes objects within a limited range nor remains for long (the mental attitude changes quickly). The mind is described as an internal sense. In investigating good and evil and in remembrance, etc., the mind is not dependent on the senses. Nor is the mind seen outwardly like the eyes, etc. So it is called the internal sense. What for is 'tad' - 'that' - used? 'That is used for denoting sensory knowledge (matijnana). Now sensory knowledge has just been mentioned. It is argued that a rule or an exception refers to what has just been described. So this sutra would refer to sensory knowledge only even without the word 'that'. The answer is, 'that' is intended to refer to this (previous) sutra as well as the following sutra. The knowledge that has synonyms like 'mati' is caused by the senses and the mind. And the same has four stages - impression (avagraha), inquisitiveness (iha), comprehension (avaya) and retention (dharana). If 'that were not used, the synonyms such as 'mati' would refer to sensory knowledge, and the kind of knowledge caused by the senses and the mind, would refer to scriptural knowledge with the four stages mentioned in the next sutra. Thus it would lead to a faulty inference. The cause of sensory knowledge has been understood. Its stages are mentioned in the next sutra. avagrahehAvAyadhAraNAH // 15 // [ 310UE SET 31914 EROTT: ] 3 CUE, SET, 34ar4, site EURYTI - ye cAra (usa matijJAna ke) bheda haiN| Impression - avagraha, inquisitiveness - iha, comprehension - avaya, and retention - dharana, are the four stages (of sensory knowledge (matijnana)]. 28

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adhyAya-1 The first awareness or adoption of an object as it comes in the range of the senses is impression (avagraha), the first stage of sensory knowledge (matijnana). When there is the meeting of the sense-organ and the object, it is first perceived; that is darsana. The awareness of the object immediately following it is avagraha. For instance, on seeing an object, the impression that it is white in colour is avagraha. The desire to know particulars regarding the object apprehended through avagraha is inquisitiveness (iha). Thus, the desire to know more -'Is that white object a crane or a flag?' - is inquisitiveness (iha). Knowing the object, as it is, after ascertaining its particulars is the next stage - comprehension (avaya). By its movement up and down and by the flapping of the wings, it is ascertained that it is a crane on and not a flag. Retention (dharana) is the cause of not forgetting in the future what was ascertained in the past. For instance, 'This is the same crane which I saw this morning,' is retention. These are mentioned in the sutra in the order in which they arise. The subdivisions of these are given next. bahubahuvidhakSiprAniHsRtAnuktadhruvANAM setarANAm // 16 // [ QE] qen [aplaat ] aga yor [fa] Feet [ 31f9:wa ] aniHsRta [ anukta ] anukta [ dhruvANAM] dhruva [ setarANAM] tathA unase ulTe bhedoM se yukta arthAt eka, ekavidha, akSipra, niHsRta, ukta, aura adhruva, isa prakAra bAraha prakAra se avagraha-IhAdirUpa matijJAna hote haiN| (The subdivisions of each of these are) many - bahu, many kinds - bahuvidha, quick - ksipra, hidden - anihsyta, unexpressed - anukta, lasting - dhruva, and their opposites. . . . . . . . . . . . . . . . . . . . . . 29

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Tattvarthasutra Impression (avagraha), together with other activities, is the subject under consideration. The actions with regard to these are mentioned, i.e., those commencing with 'bahu'-many- and their opposites. Many - bahu'- must be understood to mean both the number and the bulk, as it is not particularized. The numbers are one, two, many, etc. The bulk is much rice, much soup, etc. Vidha' denotes kinds. Ksipra means knowing swiftly. 'Anihsrta'denotes that the entire object is not seen; that is, part of it is seen and part of it is hidden. 'Anukta' is what is implied and not expressed. 'Dhruva' is continual cognition of an object as it really is. 'Setara' is intended to include the opposites of all these. Impression (avagraha) is of twelve kinds - impression of more, impression of less, impression of many kinds, impression of one kind, impression of an object quickly, impression of an object slowly, impression of a hidden object, impression of a revealed object, impression of an implied object, impression of an expressed object, impression of a lasting nature and impression of a transient nature. Similarly with regard to inquisitiveness (iha) and the others. Each of these arises in case of each of the five senses and the mind. The six kinds denoted by many, many kinds, and the rest, of impression (avagraha), etc., arise owing to the high degree of destruction-cumsubsidence (ksayopasama) of karmas obscuring sensory-knowledge (matijnana). But it is not so in case of their opposites. Those denoted in the sutra are mentioned first because of their worth. What is the difference between many and many kinds? In both 'many' is common. But in the former 'many applies to the same kind of objects or things. In the latter 'many' refers to different kinds of objects or things. This is the difference. What is the difference between "expressed' (ukta) and 'revealed (nihssta)? 'Revealed' (nihsyta) means the object is made known and 'expressed' (ukta) also means the same. But there is this difference: "expressed' (ukta) is knowing through the instruction imparted by others and revealed' (nihsrta) is knowing by oneself. 30

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adhyAya-1 What is the distinction between lasting (dhruva) impression (avagraha) and retention (dharana)? Owing to the destruction-cumsubsidence (ksayopasama) of karmas attained by pure thoughtactivity, impression (avagraha) is the same in the first, second and other instants. That is, it becomes neither less nor more. This is called lasting avagraha. But, owing to the destruction-cum-subsidence (ksayopasama) by mixed (pure and impure) thought-activity, the impression (avagraha) is of higher or lower degree, as sometimes there is impression of many (bahu), sometimes of less (alpa), sometimes of many kinds (bahuvidha), sometimes of one kind (ekavidha). Hence it is called transient (adhruva) impression. But retention (dharana) is the cause of not forgetting in the future what has been perceived. Thus there is great difference between the two. Impression (avagraha), etc., cognize many (bahu), etc.; of what are many (bahu), etc., the attributes? arthasya // 17 // uparokta (avagraha Adi matijJAna) [arthasya ] padArtha (vastu) ke hote haiN| These - impression (avagraha), etc. - are sensoryknowledge (matijnana) of substances (artha). These four kinds of sensory knowledge (matijnana) relate to substances (artha). The object of the senses is a substance. Impression (avagraha), etc., arise in case of objects characterized by the attributes of many (bahu), etc. Why should this be mentioned; it is evident that many (bahu), etc., relate to substances (artha) only? It is of course true. But 'of substances' (arthasya) is mentioned in order to refute the views of other schools of thought. Some say that the senses have . . . .. . . . . . . . . . . . . . . . . . 31

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Tattvarthasutra contact only with qualities such as colour and that these (the senses) cognize only the qualities. But this is not true. The qualities such as colour are non-material and cannot be contacted by the senses. Then why do we say, "I saw the colour," and "I smelt the odour,"? That which attains modes (paryaya) or that which is attained through modes is the substance (artha). Therefore, artha' is 'dravya'. Since colour, etc., are qualities that are not separate from the substance (dravya) it is proper to say, "I saw the colour," and "I smelt the odour," when the senses come in contact with the objects. Do impression (avagraha), etc., occur in case of all the senses and the mind? Or is there any difference? vyaJjanasyAvagrahaH // 18 // [ vyaJjanasya ] vyaJjana (apragaTarUpa zabdAdi padArthoM) kA [ avagrahaH ] mAtra avagraha jJAna hotA hai, IhAdi tIna jJAna nahIM hote / There is only impression (avagraha) of indistinct things - vyanjana. Collection of indistinct sounds, etc., is 'vyanjana'. In case of these, there is impression (avagraha) only. What is the purpose of this sutra? It is for determination that there is impression (avagraha) only of 'vyanjana' and not inquisitiveness (iha), etc. If so, the word 'only' should have appeared in the sutra. No, it is not necessary. If once certain activity has been established, its repetition makes it a rule or makes it a certainty. Hence, without the use of the word 'only' in the sutra, it establishes the rule. Now impression (avagraha) has been mentioned in both cases, 'artha' and 'vyanjana'. Then what is the difference between the two? The 32

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adhyAya-1 difference is that while arthavagraha is distinct impression, vyanjanavagraha is indistinct impression. How? It is akin to the wetting of a new earthenware. The new earthenware does not get wet by two or three drops of water. But when moistened repeatedly, it gets wet. Similarly, the matter in the modes of sound, and so on, does not become distinct in the first two or three instants. But when apprehended repeatedly, it becomes distinct. Therefore, there is indistinct impression prior to distinct impression. Distinct impression is arthavagraha. And, inquisitiveness (iha), etc., do not arise from indistinct impression (vyanjanavagraha). Does indistinct impression (vyanjanavagraha) occur in case of all the senses? No. na cakSuranindriyAbhyAm // 19 // vyaJjanAvagraha [ cakSuH anindriyAbhyAm ] cakSu aura mana se [na] nahIM EITTI Indistinct impression (vyanjanavagraha) does not arise in case of the eyes (caksu) and the mind (anindriya, mana). Indistinct impression (vyanjanavagraha) does not occur in case of the eyes and the mind. How? It is because these do not operate on the basis of contact. The eyes apprehend an object that is not touching it but placed in its vicinity in proper perspective and revealed by external light. Similarly, the mind apprehends an object without touching it. Hence, there is no indistinct impression (vyanjanavagraha) in case of the sense of sight and the mind. How is it ascertained that there is no contact in ease of the eyes? It is . . . . . . . . . . . . . . . . . . . . . . . 33

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Tattvarthasutra ascertained from the Scripture and by inference. First, from the Scripture: "The sense-organ of hearing apprehends sound that comes in contact, the sense-organ of sight apprehends form (colour) that does not come in contact. The sense-organs of smell, taste and touch apprehend smell, taste and touch, respectively, which come in contact.' By inference: the sense-organ of sight operates without contact for it does not apprehend the object that is in contact. This is clear from the fact that it does not perceive the collyrium applied to the eye. Unlike the sense-organ of touch, it does not perceive it. Thus, both the eyes and the mind operate without contact. It is clear, therefore, that indistinct impression (vyanjanavagraha) is possible in case of all senses except the sense of sight and the mind. Distinct impression (arthavagraha) obtains in case of all the senses and the mind. Sensory knowledge (matijnana) has been described with its marks and divisions. Now it is time to define scriptural knowledge (srutajnana) with its marks and divisions. zrutaM matipUrvaM dvyanekadvAdazabhedam // 20 // [ zrutam ] zrutajJAna [ matipUrvaM ] matijJAnapUrvaka hotA hai arthAt matijJAna ke bAda hotA hai| vaha zrutajJAna [ dvyanekadvAdazabhedam ] do prakAra kA, aneka prakAra kA aura bAraha prakAra kA hai| Scriptural knowledge (srutajnana) is preceded by sensory knowledge (matijnana). It is of two kinds, many kinds, and twelve kinds. Though the word 'sruta' is derived from 'hearing', by traditional usage, it points to a particular kind of knowledge. For instance, the 34

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adhyAya-1 word 'kusala', derived from the 'cutting of grass', by common currency it means hale and hearty. What is that particular kind of knowledge? The answer is given in the sutra: 'scriptural knowledge (srutajnana) is preceded by sensory knowledge (matijnana)'. This fulfils the validity of scriptural knowledge. The word 'purva' in the sutra also refers to the instrumental cause or just the cause. Sensory knowledge (matijnana) has already been described. 'Matipurvam' means having sensory knowledge as its instrumental cause. A doubt is raised that if scriptural knowledge is caused by sensory knowledge, it would become sensory knowledge. For in the world we see that the effect is like the cause. No, this is not invariably so. Though the pitcher is made by the stick and the wheel, it is not of the nature of the stick and the wheel. Moreover, scriptural knowledge may not arise even in the presence of sensory knowledge. Even in the presence of sensory knowledge and availability of the external causes of scriptural knowledge, the one whose powerful karmic veil of scriptural knowledge is in operation, scriptural knowledge does not arise. But when there is destruction-cum-subsidence (ksayopasama) of the karmic veil to a high degree, then scriptural knowledge arises. Hence, sensory knowledge is merely an instrumental cause and not the sufficient cause of scriptural knowledge. Now scriptural knowledge (srutajnana) is considered beginningless and endless. If it be preceded by sensory knowledge, that proposition falls to the ground. For that which has a beginning has an end. Moreover, it would lose its authority if it is created by man. But such a view is untenable. From the general point of view of substance, etc., it is considered beginningless and endless. It has not been invented by someone at some time in some manner with great effort. But, from the particular point of view, it has a beginning and an end. So it is said to be preceded by sensory knowledge. For instance, the sprout presupposes the seed, but from the point of view of the series it is beginningless and endless. Further, authority does not consist in its not being created by man. For in that case even the teachings on theft, etc., whose author's name is forgotten, would become authoritative. What is wrong if direct . . . . . . . . . . . . . . . . . . . . . . . . 35

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Tattvarthasutra (pratyaksa) knowledge, which is not eternal, is considered valid? It is contended that it is not proper to say that scriptural knowledge is preceded by sensory knowledge, as knowledge arises on manifestation of the first, subsidential right belief - prathamopasama samyaktva. But it is not true, for the knowledge only becomes 'right' as a result of right belief. The realization of the two kinds of knowledge is in succession. Hence, it is established that scriptural knowledge is preceded by sensory knowledge. Again, the statement that 'scriptural knowledge is preceded by sensory knowledge' is erroneous on account of the fault of nonpervasiveness (avyapti), for it is said that scriptural knowledge is preceded by scriptural knowledge also. It is as follows. Some person perceives, through his ears, sound molecules consisting of letters, words and sentences. This is sensory knowledge. Next he derives the first sruta knowledge of the meaning of the word 'jar' (ghata). Then, if he gets hints of the function of the jar, with the knowledge of the jar, he acquires the second knowledge of the function of the jar such as storing water, etc. Then scriptural knowledge (srutajnana) is preceded by scriptural knowledge (srutajnana). Again, some person perceives the objects of the senses such as fire, which is sensory knowledge. Then he acquires the first scriptural knowledge of objects such as smoke. If he acquires the knowledge of the concomitant connection of smoke and fire, then he infers fire from smoke. This way also (srutajnana) is preceded by scriptural knowledge (srutajnana). Therefore, it is not true that scriptural knowledge (srutajnana) is invariably preceded by sensory knowledge (matijnana). There is nothing wrong in it. When scriptural knowledge (srutajnana) is preceded by scriptural knowledge (srutajnana), figuratively, the first scriptural knowledge (srutajnana) is spoken of as sensory knowledge (matijnana). Scriptural knowledge (srutajnana) also is somehow considered sensory knowledge (matijnana), as it is necessarily preceded by sensory knowledge. The word 'kinds' is added to every number - two kinds, many kinds and twelve kinds. First the two divisions of the Scripture are the works 36

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adhyAya-1 outside the original canon - angabahya - and those within the original canon - angapravista. The non-canonical works - angabahya - are of many kinds such as dasavaikalika and uttaradhyayana. The canonical works - angapravista - are twelve. 1) acaranga, 2) sutrakrtanga, 3) sthananga, 4) samavayanga, 5) vyakhyaprajnyapti anga, 6) jnatndharmakathanga, 7) upaskadhyanananga or sravakadhyayananga, 8) antakyddasanga, 9) anuttaropapadika dasanga, 10) prasnavyakarananga, 11) vipakasutranga, and 12) drstivadanga. Drstivadanga has five divisions - parikarma, sutra, prathamanuyoga, purvagata and culika. Out of these, purvagata has fourteen sections - utpadapurva, agrayaniya, viryanuvada, astinastipravada, jnanapravada, satyapravada, atmaprav karmapravada, pratyakhyananamadheya, vidyanuvada, kalyananamadheya, pranavaya, kriyavisala and lokabindusara. Thus verbal testimony or scriptural knowledge is of two, many and twelve kinds. What is the basis of these distinctions? The distinctions are based on the kinds of teachers. The teachers are of three kinds, namely, the Omniscient (the Tirtkankara and the kevali), his disciples (the srutakevali), and the later preceptors (acaryas). The Scripture were really taught by the Omniscient Tirtkankara, gifted with perfect knowledge of unimaginable power and splendour. The Omniscient Lord is free from all kinds of impurities and is possessed of direct and perfect knowledge. Hence his word is authoritative. The Lord's direct disciples, called the ganadhara and the srutakevali, gifted with vast knowledge and accomplishments, recollect the import of the Lord's teachings and compose the Scripture called the anga and the purva. These too are authoritative, as these are only interpretations of the Word of the Lord. Later on, works such as dasavaikalika are written by the preceptors to benefit their disciples, whose lives are shorter and whose intellect and energy are less potent owing to the nature of the times. These also constitute valid knowledge, as these are in fact the same as the anga and the purva in a condensed form, just as the water of the Milky Ocean taken in ajar. . . . . . . . . . . . . . . . . . . . . . 37

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Tattvarthasutra Indirect knowledge has been expounded. Direct knowledge must be described now. Direct knowledge is the knowledge perceived directly by the soul in a vivid manner without the intermediary of the senses or the Scripture. This is of two kinds, direct knowledge of a part of reality - desaprtyaksa - and direct knowledge embracing the entire reality - sarvaprtyaksa. Avadhi (clairvoyance) and manahparyaya (telepathy) constitute the first variety, and perfect knowledge (kevalajnana) constitutes the second variety of direct knowledge. The first of these three kinds of direct knowledge, namely, avadhijnana, is described first. Avadhijnana is of two kinds according to the nature of its origin. The first is due to birth - bhavapratyaya, and the second owes its origin to destruction-cum-subsidence of the particular karmic veilksayopasamanimittaka. First, the bhavapratyaya avadhijnana is described. bhavapratyayo'vadhidevanArakANAm // 21 // [ Hayre: ] Hace 7404 [ 3tafet: ] 3tafell [devanArakANAm ] deva aura nArakiyoM ke hotA hai| Clairvoyance based on birth - bhavapratyaya avadhijnana - is possessed by the celestial and the infernal beings. What is the state of existence 'bhava'? The mode (paryaya) of the soul is the state of its existence; it is caused by the life- and name-karmas (ayu, namakarma). 'Pratyaya' means cause (karana) or instrumental cause (nimitta). The avadhijnana that has the state of existence (bhava) for its cause or origin is the bhavapratyaya avadhijnana. It is possessed by the deva and the infernal beings. In that case, there 38

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adhyAya-1 would be no destruction-cum-subsidence (ksayopasama) of the karmic veil in this type of clairvoyance. No, it is not so. In case of these beings, the karmic veil disappears and subsides due to their state of being (bhava). So the state of being (bhava) is mentioned as the main cause. Birds fly by instinct (inborn tendency) and not because of teaching. So also clairvoyance arises in these beings not because of any special merit such as observance of vows or restraint, but by reason of their state of existence (bhava). The state of existence being common to all, it would mean that all are endowed with the same degree of clairvoyance. But differences in the degree of clairvoyance (avadhijnana) possessed by these beings are admitted. Though the beings in heaven and hell are mentioned in general, only those endowed with right faith among them are implied. This is clear from the term 'avadhi' used in the sutra. In case of wrong believers, it is called vibhanga (erroneous) clairvoyance (avadhijnana) as it is vitiated by their wrong belief. The degree of clairvoyance among them can be ascertained from the Scripture. If clairvoyance (avadhijnana) based on birth arises in celestial and infernal beings, in whom does clairvoyance arise due to destructioncum-subsidence (ksayopasama) of karmas? kSayopazamanimittaH SaDvikalpaH zeSANAm // 22 // [kSayopazamanimittaH ] kSayopazamanaimittaka avadhijJAna [ SaDvikalpaH ] chaha bheda vAlA hai aura vaha [zeSANAm ] zeSa arthAt manuSyoM tathA tiryaMcoM ke hotA hai| Clairvoyance (avadhijnana) due to destruction-cumsubsidence (ksayopasama) is of six kinds. It is acquired by the rest, namely, human beings, and animals. . . . . . . . . . . . . . . . . . . . . . . 39

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Tattvarthasutra When there is no rise of totally-obscuring (sarvaghati) intensityclairvoyance-obscuring karmas, but there is rise of partiallyobscuring (desaghati) intensity-clairvoyance-obscuring karmas, that state is called destruction (ksaya). Where these karmas do not attain to the stage of rise but are merely existent, that state is called subsidence or quiescence (upsama). That which arises owing to these two causes is called clairvoyance of destruction-cum-subsidence (ksayopsama). This must be understood to occur in case of the rest. Who are the rest? The rest are human beings (manusya), and animals (tiryanca). Even among them, it must be understood to arise only in case of those who have the necessary capacity. That capacity is not present in those who are without mind - asamjni - and who have not attained completion - called aparyaptaka. And even among those with mind and completion, it does not arise in all. If so, in whom does it arise? It arises in case of those in whom right faith, etc., are present, and in whom the concerned karmas are quiescent or destroyed. Though clairvoyance arises owing to destruction-cum-subsidence in all cases, the specific mention of 'due to destruction-cum-subsidence' is intended for determination, namely, depending on destruction-cum-subsidence (ksayopsama) only and not on the state of existence or birth (bhava). This clairvoyance is of six kinds: anugami, ananugami, vardhamana, hiyamana, avasthita, and anavasthita (accompanying, unaccompanying, increasing, decreasing, steady, and unsteady, respectively) according to particular characteristics. Just as light accompanies the sun, the first kind-anugami - accompanies the individual possessing it wherever he goes. The second kind ananugami does not accompany the individual. It passes away then and there, like the reply given to the question of an indifferent person. The third variety - vardhamana - expands rapidly like the fire in the forest caused by friction, which spreads rapidly by means of dried leaves and fuel. It develops from its original degree up to the extent of knowing innumerable universes, owing to the purity of right faith, etc., of the individual. The fourth variety - hiyamana - decreases up to a very small fraction of an angula (a very small measure) from its original 40 -

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adhyAya- 1 degree, owing to the decline of right faith and the consequent increase of impure thoughts. The fifth type - avasthita - neither decreases nor increases. It is like the mole. It is steadfast at the same level at which it originates, as right faith, etc., continue in the same condition. It is so till death or till the attainment of omniscience. The sixth type anavasthita - is unsteady like the waves in the water caused by wind. It develops as well as deteriorates in accordance with the growth or decline of right faith, etc. Three other classifications of clairvoyance (avadhijnana) due to destruction-cum-subsidence (ksayopasama) - ksayopasamanimittaka have been mentioned: desavadhi, paramavadhi and sarvavadhi. The first kind-desavadhi - is obtained by animals and human beings. However, it is possible for the human beings to obtain paramavadhi and sarvavadhi clairvoyance (avadhijnana) in their state of spiritual discipline (samyama). In the fourth and the fifth gunasthana, desavadhi clairvoyance is possible. In higher gunasthana, all three kinds of clairvoyance are possible. Clairvoyance based on the state of existence bhavapratyaya avadhijnana is of the nature of desavadhi. - Clairvoyant-knowledge (avadhijnana) has been explained. Now telepathy (manahparyayajnana) should be described. Hence, with the intention of giving out its marks and subdivisions, the next sutra is composed. RjuvipulamatI mana:paryayaH // 23 // [ mana:paryayaH ] mana:paryayajJAna [ Rjumati vipulamati: ] Rjumati aura vipulamati do prakAra kA hai| The two kinds of telepathy (manahparyayajnana) are rjumati and vipulamati. 41

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Tattvarthasutra The word 'rju' means produced and straight. Whereby is it produced? It is produced by the knowledge of objects of speech, body and mind located in the minds of others. He who has straight telepathy is called rjumati. Vipula' means not produced and curved or winding. How is it not produced? It is not produced by the knowledge of objects of speech, body and mind in the minds of others. He who has complex telepathy is called vipulamati. Thus, telepathy is of two kinds - rjumati and vipulamati. Now that the divisions of telepathy have been mentioned, it must be defined. Telepathy is that knowledge which knows the objects thought of by the minds of others, owing to the destruction-cum-subsidence (ksayopasama) of energy-obstructing (viryantaraya) and telepathyknowlege-obscuring (manahparyaya jnanavarana) karmas and depending on the attainment of name-karmas (namakarma) of limbs and minor limbs (angopanga). It may be argued that it is sensory knowledge (matijnana) only since it happens in the mind (mana). This has already been refuted. The mind is merely for reference as the background. The object located in the mind of another is ascertained by this knowledge. So the mind is intended only as a background. Of these two varieties, rjumati can extend from two or three births of oneself and of others, up to a maximum of seven or eight past or future births. It can extend in space from one gavyuti (a measure of length 2 krosa) up to one yojana (a measure of length = 4 krosa) but not beyond it. The latter - vipulamati can extend from seven or eight births s up to innumerable births in the past and in the future. In space it can extend from one yojana up to the entire abode of human beings (i.e., up to the mountain range of Manusottara) and not beyond that. - 42 = Other particulars regarding these two varieties of manahparyayajnana are described next.

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adhyAya-1 vizuddhyapratipAtAbhyAM tadvizeSaH // 24 // [vizuddhayapratipAtAbhyAM ] 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| The differences between the two are due to purity (visuddhi) and infallibility (apratipata). The state of the soul on destruction-cum-subsidence (ksayopasama) of the karmic veil covering telepathy is purity. 'Pratipata' is fall. Its opposite is infallibility (apratipata). The ascetic, whose karmic veil has only subsided (upasantakasaya) but has not been destroyed, sometimes falls from his spiritual height in the presence of powerful conduct-deluding (caritramohaniya) karmas. But such a fall does not occur in case of the ascetic whose conduct-deluding (caritramohaniya) karmas have been completely destroyed (ksinakasaya). And the excellence of telepathy depends upon purity - vieuddhi - and absence of fall - apratipata. First, with regard to purity. Vipulamati is purer than rjumati with regard to the object (dravya), space (ksetra), time (kala) and nature or condition (bhava). How? The infinitesimal part of karmic matter is ascertained by perfect clairvoyance (sarvavadhijnana); its infinitesimal part is the province of rjumati. And the infinitesimal part of what is known to rjumati is within the reach of vipulamati. Thus the latter knows the infinitesimal part of infinitesimal. Its purity with regard to object (dravya), space (ksetra), time (kala) has thus been mentioned. Purity in regard to nature or condition (bhava) must also be understood from the fact that still subtler or minute forms of matter come within the range of vipulamati than rjumati as it is accompanied by greater destruction-cum-subsidence (ksayopasama) of karmas. Vipulamati is superior to rjumati also owing to the absence of downfall or deterioration as it is possessed by . . . . . . . . . . . . . . . . . . . . . . . 43

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Tattvarthasutra those with ascending-conduct (pravardhamana caritra). Rjumati undergoes downfall or deterioration as it is possessed by those with descending-conduct, owing to the rise of passions (kasaya). If these are the differences between the two kinds of telepathy, what are the differences between telepathy and clairvoyance? vizuddhikSetrasvAmiviSayebhyo'vadhimana:paryayayoH // 25 // [ avadhi mana:paryayayoH ] avadhijJAna aura mana:paryayajJAna meM [ vizuddhi kSetra svAmi viSayebhyaH ] vizuddhatA, kSetra, svAmI aura viSaya kI apekSA se vizeSatA hotI hai| Telepathy (manahparyayajnana) and clairvoyance (avadhijnana) differ with regard to purity (visuddhi), space (ksetra), possessor (svami) and subject matter (visaya). Purity (visuddhi) means clarity. Space (ksetra) is the place where the objects known are present. Knower (svami) is the possessor. Object (visaya) is the object-of-knowledge (jneya). With regard to purity (visuddhi), telepathy is better than clairvoyance. How? It is because telepathy is able to know more subtle (suksma) objects. Space (ksetra) has already been dealt with. Subject matter (visaya) is dealt with later. Here possessor (svami) is discussed. Telepathy (manahparyayajnana) arises in ascetics with high conduct, in apramattasamyata (seventh stage) to ksinakasaya (twelfth stage). Even among these ascetics, it arises only in those with ascending-conduct (pravardhamana caritra) and not in those with descending-conduct. And even among them, it 44

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adhyAya-1 manifests itself only in those who possess one or more of the seven extraordinary accomplishments (yddhi). Still, not all with extraordinary accomplishments (rddhi) attain telepathy. Thus the distinction of the possessor (svami) or spiritual discipline is mentioned in the sutra. Clairvoyance, on the other hand, can be possessed by the deva, infernal beings, human beings and animals. Hence these two differ in terms of their possessors. Now it is time to define omniscience (kevalajnana). But, passing that over, the subject matter (visaya) of knowledge is discussed. Why is it? It is because omniscience (kevalajnana) is defined in sutra 10-1. If so, let the scope of the first two types of knowledge - matijnana and srutajnana - be mentioned. matizrutayornibandho dravyeSvasarvaparyAyeSu // 26 // [ matizrutayoH ] matijJAna aura zrutajJAna kA [ nibandhaH ] viSaya-sambandha [ 374 diuefang] og (a fos Hof) urat A yta [ay] vita, pudgalAdi sarva dravyoM meM hai| The range of sensory knowledge - matijnana - and scriptural knowledge - srutajnana - extends to all the six substances (dravya) but not to all their modes (paryaya). Nibandha' means connecting or uniting. Connecting what? The 'visaya' - subject matter. Then the word 'visaya' must be included in the sutra. No, it is not necessary for it is implied from its mention in the previous sutra. In this sutra, dravyesu' - plural of singular 'dravya'- is used to include all the six substances - the soul (jiva), the matter (pudgala), the medium of motion (dharma), the medium of rest 45

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Tattvarthasutra (adharma), the space (akasa) and the time (kala). "Asarvaparyayesu' qualifies 'dravyesu'. All these substances form the subject matter of sensory knowledge (matijnana) and scriptural knowledge (srutajnana) only with reference to some of their modes (paryaya) and not all their infinite modes. How can sensory knowledge (matijnana) cognize non-material substances such as the medium of motion (dharma) and the medium of rest (adharma) which are beyond the senses (atindriya)? Therefore, it is wrong to say that sensory knowledge (matijnana) covers all substances. No, there is nothing wrong in this. There is the internal-sense (anindriya). With the help of this and on destruction-cum-subsidence of quasi-sense-covering (noindriyavarana) karmas, arise impression (avagraha), etc. Then, scriptural knowledge (srutajnana), preceded by these, engages in substances such as the medium of motion (dharma) and the medium of rest (adharma). The subject matter of clairvoyance (avadhijnana) is discussed next. Hofuodaet: 117411 [ 37aet: ] 3tafell dol faqen-HF0-8T [ fug] Phyt gali arthAt avadhijJAna rUpI padArthoM ko jAnatA hai| The subject matter (visaya) of clairvoyance (avadhijnana) is substances with form (rupi). The range or the subject matter (visaya) is supplied from the previous sutra. The term "rupi' implies forms of the matter (pudgala) and embodied souls - bonded souls. The sutra lays down that the scope of clairvoyance (avadhijnana) is restricted to `rupi' substances only and does not extend to non-material substances. Even with regard to 'rupi .. . . . . . . . . . . . . . . . . . . . . 46

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adhyAya-1 substances, the range of clairvoyance is limited to certain modes (paryaya) only according to its potency and does not extend to all modes of the matter. In order to determine this 'asarvaparyayesu' should be brought together. What is the scope of telepathy (manahparyayajnana)? tadanantabhAge manaHparyayasya // 28 // [ tat anantabhAge] sarvAvadhijJAna ke viSayabhUta rUpI dravya ke anantaveM bhAga meM [ manaHparyayasya ] mana:paryayajJAna kA viSaya-sambandha hai| The scope of telepathy (manahparyayajnana) is the infinitesimal part of the matter ascertained by clairvoyance (avadhijnana). Telepathy (manahparyayajnana) makes its subject matter one infinitesimal part of the matter ascertained by the highest form of clairvoyance, i.e., sarvavadhijnana. What is the range or the subject matter (visaya) of omniscience (kevalajnana), mentioned last? sarvadravyaparyAyeSu kevalasya // 29 // [kevalasya ] kevalajJAna kA viSaya-sambandha [ sarvadravya-paryAyeSa ] sarva dravya aura sarva paryAya haiM, arthAt kevalajJAna eka hI sAtha sabhI padArthoM ko aura unakI sabhI paryAyoM ko jAnatA hai| . . . . . . . . . . . . . . . . . . . 47

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Tattvarthasutra Omniscience (kevalajnana) extends to all substances (dravya) and all their modes (paryaya) simultaneously. The attributive 'sarva' - all - is added to both, 'dravya'- substance, and 'paryaya'-mode. First the soul-substances (jiva dravya) are infinite-times-infinite (anantananta). The forms of matter (pudgala dravya) are infinitetimes-infinite of these. Atoms (anu) and molecules (skandha) are the divisions of matter. The medium of motion (dharma dravya), the medium of rest (adharma dravya) and the space (akasa dravya) are three. The substance of time (kala dravya) is innumerable (asamkhyata). Each of these substances has infinite-times-infinite modes (paryaya), extending through the past, the present and the future. There is nothing, either substance or mode, which does not come within the purview of omniscience (kevalajnana). The fact that omniscience (kevalajnana) encompasses all substances (dravya) and all modes (paryaya) highlights its boundless virtue. The subject matter of clairvoyance (avadhijnana), etc., has been described. But it has not been mentioned how many kinds of knowledge arising from their respective instrumental causes can dwell simultaneously in one soul. ekAdIni bhAjyAni yugapadekasminnAcaturvyaH // 30 // [ ekasmin ] eka jIva meM [ yugapat ] eka sAtha [ ekAdIni ] eka se lekara [ AcaturthyaH ] cAra jJAna taka [ bhAjyAni ] vibhakta karane yogya ht, 379177 at Houd From one up to four kinds of knowledge can be possessed simultaneously by a single soul. 48

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adhyAya- 1 'Eka' denotes number. 'Adi' means beginning. 'Ekadi' means beginning with one. 'Bhajyani' means 'dwelling in'. Thus, any one soul can possess from one to four kinds of knowledge, simultaneously. If only one kind of knowledge is present that would be omniscience (kevalajnana). The other kinds of knowledge arising from destructioncum-subsidence (ksayopasama) do not subsist simultaneously along with omniscience attained on total destruction (ksaya) of karmas. Two kinds of knowledge that can subsist simultaneously in the soul are sensory knowledge (matijnana) and scriptural knowledge (srutajnana). Three kinds that can subsist simultaneously in the soul are sensory knowledge, scriptural knowledge, and either clairvoyance (avadhijnana) or telepathy (manahparyayajnana). Sensory knowledge, scriptural knowledge, clairvoyance, and telepathy are the four that can subsist simultaneously in the soul. All the five kinds of knowledge cannot subsist together as omniscience stands by itself without any assistance. When the soul is absolutely without covering, in its perfection, only one knowledge subsists, i.e., omniscience (kevalajnana). But in normal worldly states, the soul is with covering. Knowledge arises in it due to destruction-cum-subsidence (ksayopasama) of karmas. Such knowledge is divided into various kinds on the basis of instrumental causes. Since destruction-cum-subsidence (ksayopasama) can be of different kinds, there can be simultaneous existence of two, three or four kinds of knowledge in the soul. However, manifestation is only of one kind of knowledge at any particular time; the remaining kinds remain dormant, in form of attainment (labdhi). In the soul without covering, only omniscience (kevalajnana) manifests. In the soul with covering, one kind of knowledge out of the first four sensory knowledge, scriptural knowledge, clairvoyance, and telepathy manifests at any particular time. However, there can be simultaneous existence of all four kinds of knowledge when appropriate causes, i.e., destruction-cum-subsidence (ksayopasama) of karmas, are present. Do sensory knowledge, etc., always obtain as designated? 49

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Tattvarthasutra matizrutAvadhayo viparyayazca // 31 // [matizrutAvadhayaH ] mati, zruta aura avadhi - ye tIna jJAna [viparyayazca] viparyaya bhI hote haiN| These three kinds of knowledge - sensory (mati), scriptural (sruta), and clairvoyance (avadhi) - are erroneous also. 'Viparyaya' means 'erroneous'. How is it so? It is so because this is the section on 'right' knowledge. "Ca'means 'also', that is, right as well as erroneous. Sensory knowledge, scriptural knowledge and clairvoyance may be right as well as erroneous. Why are these erroneous? These are erroneous because these co-exist in the soul with wrong belief (mithyadarsana). It is similar to the milk kept in a bitter gourd; the taste of the milk becomes bitter on account of the defect of the receptacle. But even with wrong belief (mithyadarsana), there should be no error in the ascertainment of objects by sensory knowledge, etc. For instance, just as the person of right faith perceives form, colour, and so on, so does the person of wrong faith. Just as the person of right faith ascertains form, colour, etc., through scriptural knowledge and represents these accordingly, so does the person of wrong faith. And just as the person of right faith ascertains matter through clairvoyance, so does the person of wrong faith through his clairvoyance. The next sutra responds to the doubt raised. sadasatoravizeSAdyadRcchopalabdherunmattavat // 32 // [yadRcchopalabdheH] apanI icchA se cAhe jaisA grahaNa karane ke kAraNa [ sat asatoH] vidyamAna aura avidyamAna padArthoM kA [avizeSAt ] 50

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adhyAya-1 bhedarUpa jJAna (yathArtha viveka) na hone se [ unmattavat ] pAgala ke jJAna kI bhA~ti mithyAdRSTi kA jJAna viparIta arthAt mithyAjJAna hI hotA hai| Owing to lack of discernment between the real (sat - that exists) and the unreal (asat - that does not exist), wrong knowledge is whimsical as that of the lunatic. 'Sat' is that which exists; 'asat' is that which does not exist. Without proper discernment, knowledge becomes erroneous. Sometimes, owing to the operation of wrong belief (mithyadarsana), when colour, form, etc., are present, these are apprehended as not present; when not present, these are apprehended as present. Also, at certain times, what exists is apprehended as existing, and what does not exist is apprehended as non-existing. For instance, the person whose mind is deranged due to disturbed bile indiscriminately considers the mother as the wife and the wife as the mother. At certain times, he may also consider, according to his whims, the mother as the mother and the wife as the wife. Even the latter is not true knowledge as it is only accidental and not based on discrimination. Similarly, error arises in case of sensory knowledge, etc., while ascertaining shape, colour, etc., of objects. It is as follows. Owing to the operation of wrong belief (mithyadarsana) three kinds of error arise: error of cause - karanaviparyasa, error of difference or non-difference - bhedabhedaviparyasa, and error of nature - svarupaviparyasa, while apprehending colour, etc. Error of cause - karanaviparyasa: Some say that the cause of colour, etc., is one, non-material and permanent. Others consider that the atoms which constitute earth, water, fire and air are of different classes, possessing four qualities, three qualities, two qualities and one quality, respectively. The atoms of one class produce things belonging to the same class. Some others say that earth, water, fire and air are four elements, characterized by the qualities of colour, odour, taste and touch. The collection of these constitutes only one type of .......................

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Tattvarthasutra atom called astaka (one whole, having eight parts). Still others say that different classes of atoms, such as earth, water, fire and air, characterized by qualities of hardness, fluidity, heat and movement, respectively, produce the objects in the world. Error of difference or non-difference bhedabhedaviparyasa: This error entails considering the cause (karana) and effect (karya) as either absolutely different or absolutely identical. Error of nature - svarupaviparyasa: In this error, the person believes that colour, etc., are without particulars, or colour, etc., do not exist, or it is vijnana (see footnote, p. 25) that takes the form of colour, etc., and there is no other object which is the substratum of colour, etc. This way, owing to the rise of wrong belief (mithyadarsana), people give credence to figments of imagination which go against the known sources of knowledge and inference. Therefore, these are wrong sensory knowledge - kumati jnana, wrong scriptural knowledge - kusruta jnana, and erroneous clairvoyance - vibhanga jnana. But right belief (samyagdarsana) promotes conviction in substances ascertained as these truly are. Therefore, with right belief, these become sensory knowledge - matijnana, scriptural knowledge - srutajnana, and clairvoyance-avadhijnana. The two kinds of valid knowledge (pramana) have been described. The partial views or standpoints or aspects of pramana are called naya. These are described next. - naigamasaMgrahavyavahArarjusUtrazabdasamabhirUDhaivaMbhUtA nayAH // 33 // [ naigama ] naigama, [ saMgraha ] saMgraha, [ vyavahAra ] vyavahAra, [ RjusUtra ] RjusUtra, [ zabda ] zabda, [ samabhirUDha ] samabhirUDha, [ evaMbhUtA ] evaMbhUta ye sAta [ nayAH ] naya haiN| - 52

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adhyAya-1 The figurative - naigama, the generic - samgraha, the systematic - vyavahara, the straight - rjusutra, the verbal - sabda, the conventional - samabhiruuha, and the specific - evambhuta are the standpoints (naya). The general (samanya) and specific (vicesa) definitions of these must be given. First, the general definition. Ascertainment, without contradiction, of one particular state or mode of the object, with a view to describe truly the substance having infinite attributes, is called the 'naya'. It is of two kinds, namely, dravyarthika naya, which refers to the general attributes of the substance, and paryarthika naya, which refers to the constantly changing conditions or modes (paryaya) of the substance. 'Dravya' refers to the general (samanya), the general rule (utsarga), or conformity (anuvitti). That which has these for its object is the general standpoint - dravyarthika naya. "Paryaya' means particular (visesa), an exception (apavada), or exclusion (vyavitti). That which has these for its object is the standpoint of modes - paryarthika naya. Their specific marks are given now. The figurative standpoint (naigama naya) takes into account the purpose or intention of something which is not accomplished. For instance, a person with an axe in his hand is asked by someone for what purpose is he going. The person replies that he is going to fetch a wooden measure (prastha). But at that time the wooden measure is not present; the reference to the wooden measure is the mere intention to make it. Similarly, one is engaged in fetching fuel, water, etc. Another person asks, "What are you doing?" The former replies that he is cooking food. But he is not actually cooking food. He is only engaged in an activity which will ultimately result in cooking food. Such instances of general custom where the intention alone of accomplishing a task is referred to as the basis for speech is the figurative standpoint (naigama naya). The generic standpoint (samgraha naya) is that which comprehends ........................ 53

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Tattvarthasutra different substances, belonging to the same class, under one common head. For instance, the words existent (sat), substance (dravya), and jar (ghata). The word "existent' (sat) groups together, without distinction, all substances characterized by existence as per the general rule of perception and discernment. Further, when the word 'substance' (dravya) is mentioned, the soul, the non-soul, etc., and their subdivisions are grouped together, as all these fulfill the definition of substance. When the word 'jar' (ghata) is mentioned, it includes all jars which are inferred from the word jar and its perception and discernment. Other things also are the subject matter of the generic point of view (samgraha naya) in the same way. The division of reality or objects comprehended by the generic viewpoint, in accordance with the rule, is the systematic standpoint (vyavahara naya). What is the rule? The rule is that the analysis or division into subclasses proceeds in the order of succession. It is as follows. That, which is comprehended as existence by the generic view, without reference to the particular objects, is not conducive to the ways of the world. Hence the systematic standpoint is sought. That which 'exists' (sat) is either a substance or an attribute. Social intercourse is not possible even by the word 'substance' (dravya) of the generic standpoint, without its subdivisions like the soul (jiva) and the non-soul (ajiva). Further, the soul (jiva) and the non-soul (ajiva), solely from the generic standpoint, are not conducive to worldly occupations. Hence these are further subdivided into the deva, infernal beings, etc., and jar, etc., by resorting to the systematic standpoint (vyavahara naya). This standpoint operates up to the point beyond which no further subdivisions are possible. That, which addresses the straightforward (present) condition, is the straight viewpoint (rjusutra naya). This viewpoint leaves out things of the past and the future and comprehends the present mode of things, as no practical purpose can be served by things past and things unborn. It confines itself to the present moment. It is contended that it would violate the ways of the world. No. Only the object of this viewpoint is indicated here. The intercourse of the world is promoted 54

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adhyAya-1 by the aggregate of all the viewpoints. The verbal viewpoint (sabda naya) is intent on removing the anomalies or irregularities with regard to gender, number, case, etc. Although the original text highlights many irregularities, just two of these are mentioned here. Irregularity of gender (lingavyabhicara) - puspa, taraka and naksatra - these are of different genders. Yet these are used as substitutes. Irregularity of time (kalavyabhicara) - 'visvadrsvasya putro janita' - 'A son who has seen the world will be born to him.' Here, what will take place in the future (i.e., seeing the world) is spoken of as having taken place in the past. Though such usage prevails by convention or custom, yet the verbal viewpoint considers it improper as words with different meanings cannot be clubbed. If this is opposed to what is universally current, let it be so. Here truth is investigated; medical treatment (medicine) does not satisfy the whimsies of the patient! As it consists of forsaking several meanings, it is called the conventional viewpoint (samabhirudha naya). It gives up the several meanings and becomes current in one important sense. For instance, the word 'gau' has several meanings such as speech but, by convention, it has come to denote the cow. Or, words are employed to convey the knowledge of the objects. That being so, from every word arises knowledge of one particular object. Hence it is useless to employ synonyms. With the change of the word, the meaning too must change. The conventional viewpoint (samabhirudha naya) abandons several meanings of the word. For instance, 'indra', 'sakra' and 'purandara' are three words that are used to describe the lord of the celestial being. But these must have three meanings. 'Indra' means the one who is endowed with authority and supremacy, 'sakra'means the strong one, and 'purandara' means the one who destroys cities. Same kind of distinction applies to all words. The important sense of the word, ignoring its several meanings, becomes the conventional viewpoint (samabhirudha naya). For instance, "Where do you reside?" The answer is, "I reside in myself." Why? It is because one substance cannot reside in another. If, on the other hand, one thing can reside in . . . . . . . . . . . . . . .. . . . . . 55

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Tattvarthasutra another, then there would be knowledge and colour, etc., in the sky. That which determines or ascertains an object as it is in its present state or mode is called the specific viewpoint (evambhuta naya). According to this standpoint, a word should be used to denote an object only when it is in the state which the word connotes. When he issues commands, then only is he lord (Indra). And at that time he is neither consecrator nor worshipper. Only when it goes it is cow, and not when it stands still or lies down. Or that, which determines a soul by its present mode of knowledge, is the actual standpoint. For example, the soul which cognizes Indra is Indra, and that which cognizes fire is fire. The seven standpoints (naya) have been described. These are successively of finer scope or smaller extent, and the succeeding standpoint is dependent on the one preceding it. These points govern the order of their mention in the sutra. Each preceding naya has greater range and divergence than the succeeding one, and each preceding naya has smaller range and convergence than the succeeding one. Since the substance has infinite characteristics, the standpoints are of numerous subdivisions. All the naya, with either primary or secondary importance, are interdependent, and a harmonious combination of these paves the way to right faith (samyagdarsana). These are like the cotton threads which, when interwoven in the proper form, produce cloth that wards off cold and provides comfort to the body. But if each threads remain independent and separate, the purpose is not served. It is contended that the example of threads is an uneven one. It is seen that threads, etc., even when independent, produce some kind of effect. Indeed, there is some use of the thread. And one bark of a tree can bind things. This contention is not valid. The critic has not understood the meaning intended. What is said here is that the standpoints (naya), when independent, cannot promote even a little of right faith (samyagdarsana). There is no effect of cloth in case of independent threads. And what has been adduced is not the effect of cloth but the effect of individual threads. Getting a step further, the effect of thread too is absent in individual parts that compose it. Hence 56 .......

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adhyAya-1 our proposition is established. If it be said that the effect of cloth, etc., is present potentially in threads, etc., then this applies to naya also; assisted by necessary means, even the standpoints (naya), independent in thought or word, have the potential to produce right belief (samyagdarsana). Thus, the standpoints (naya) possess that potentiality, and the example is therefore apt. The standpoints (naya) are a part of scriptural knowledge (srutajnana). These have been divided into seven kinds on the basis of their substratum. The substrata are three: convention (upacara), meaning (artha), and word (sabda). The figurative (naigama) relies primarily on convention (upacara); still, it is also arthanaya. The generic (samgraha), the systematic (vyavahara), and the straight (rjusutra) are arthanaya. The remaining three - the verbal (sabda), the conventional (samabhirudha) and the specific (evambhuta) - are sabdanaya. To comprehend the object from one particular standpoint is the scope of naya (the one-sided method of comprehension). Naya comprehends one specific attribute of the object but pramana - valid knowledge - comprehends the object in its fullness. Pramana does not make a distinction between the substance and its attributes but grasps the object in its entirety. But naya looks at the object from a particular point of view and puts emphasis on a particular aspect of the object. Both pramana and naya are forms of knowledge; pramana is sakaladesa - comprehensive and absolute, and naya is vikaladesa - partial and relative. Anaya looks at the object from a particular point of view and presents the picture of it in relation to that view; the awareness of other aspects is in the background and not ignored. A particular standpoint naya, when treated as absolute (independent of other naya), is wrong (mithya) knowledge. When treated as partial (dependent on other naya) it constitutes right (samyak) knowledge. // iti tattvArthasUtrAparanAmamokSazAstre prathamo'dhyAyaH samAptaH // . . . . . . . . . . . . . . . . . . 57

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Tattvarthasutra CHAPTER-2 CATEGORY OF THE LIVING What is the nature of the soul (jiva), which is the first of the objects of right faith? 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 - ye pA~ca bhAva [svatattvam ] nijabhAva haiM arthAt ye jIva ke atirikta dUsare meM nahIM hote| The distinctive characteristics (svatattva) of the soul (jiva) are the dispositions or thought-activities - bhava - arising from subsidence - upasama, destruction - ksaya, destruction-cum-subsidence - ksayopasama - of karmas, the fruition - udaya - of karmas, and its inherent nature or capacity - parinama. Just as the mud in the water settles down when clearing nuts are put into it, so also the karmic matter does not manifest its power in the soul due to causes (i.e., the disposition of the soul). This is called subsidence (upasama). When the same water is poured into another vessel it becomes completely free from mud. In the same way, complete removal of the karmic matter is destruction (ksaya). The third state is a mixed state of destruction-cum-subsidence (ksayopasama), as in . . . . . . . . . . . . . . . . . . . . . . . . 58

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adhyAya-2 case of the water, which, owing to the presence of clearing nuts, becomes clear as well as muddy in different parts. The fruition of karmas in the presence of certain causes is fruition (udaya). The essential nature (svarupa) of the soul, irrespective of the karmic matter, is its inherent nature or capacity - parinama. That disposition (bhava), which has subsidence as its object or cause, is subsidential (aupasamika). Similarly with regard to destructional (ksayika), destruction-cum-subsidential (ksayopasamika), rising (audayika) and inherent nature (parinamika). These five dispositions (bhava) are the distinctive (asadharana) characteristics - svatattva - of the soul. The subject under consideration is right belief (samyagdarsana). And among the three kinds of right belief, subsidential (aupasamika) disposition (bhava) is attained first by the soul. So it is mentioned first. The contender of the subsidential (aupasamika) disposition is the destructional (ksayika) disposition and, among the worldly souls, the right believers of this type are innumerable times more in number than those of the first type. So it is mentioned next. The mixed disposition - destruction-cum-subsidential (ksayopasamika) - is mentioned next as it consists of both. Besides, the right believers of this type are innumerable times more in number than the other two types. The dispositions due to the fruition of karmas - audayika - and the inherent nature of the soul - parinamika - are mentioned in the end as these are infinite times more than all the other types. The subsidential (aupasamika) and the destructional (ksayika) dispositions (bhava) arise only in case of the potential (bhavya) souls; the potential (bhavya) souls are those having the inherent capacity for liberation. But the third - mixed disposition of destruction-cumsubsidential (ksayopasamika) - arises in case of the non-potential (abhavya) souls too; the non-potential (abhavya) souls are those not having the inherent capacity for liberation. The last two dispositions (bhava) arise in case of the potential (bhavya) as well as the nonpotential (abhavya) souls. The first four dispositions (bhava) have been mentioned primarily on the basis of their instrumental causes (nimitta) and the last on the 59

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Tattvarthasutra basis of the inherent capacity (yogyata) of the soul. All worldly activities are divided on these two bases - the instrumental cause and the inherent capacity. Sometimes the instrumental cause is predominant and sometimes the inherent capacity. Giving predominance to the instrumental cause, however, does not mean that the cause is the doer (karta) of the activity. The purpose of such classification is to exhibit clearly the definitive cause of certain activities. Although the activity takes place due to the inherent capacity (yogyata or upadana) of the object under consideration, still there is the presence of the hetu or sadhana - in form of logical association (anvaya) and distinction (uyatireka). The presence of such hetu or sadhana is the definitive cause (nimitta) of the activity. The first four dispositions (bhava) - aupasamika, ksayika, ksayopasamika and audayika-are, therefore, called 'naimittika bhava". Do these dispositions (bhava) or characteristics of a single soul have subdivisions? Yes, these have subdivisions. dvinavASTAdazaikaviMzatitribhedA yathAkramam // 2 // uparokta pA~ca bhAva [yathAkramam ] kramazaH [dvi nava aSTAdaza ekaviMzati tribhedA ] do, nava, aTThAraha, ikkIsa aura tIna bheda vAle haiN| These are of two, nine, eighteen, twenty-one and three kinds, respectively. The subsidential (aupasamika) disposition (bhava) is of two kinds. The destructional (ksayika) disposition is of nine kinds. The destruction-cum-subsidential (ksayopasamika) disposition is of eighteen kinds. The disposition (bhava) due to the fruition of karmas - audayika - is of twenty-one kinds. And the disposition (bhava) due to 60

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adhyAya- 2 inherent nature of the soul-parinamika-is of three kinds. What are the two kinds of characteristics arising from subsidence (upasama)? samyaktvacAritre // 3 // [ samyaktva ] aupazamika samyaktva aura [ cAritre ] aupazamika cAritra isa prakAra aupazamikabhAva ke do bheda haiN| The two kinds of subsidential (aupasamika) disposition (bhava) are subsidential belief (aupasamika samyaktva) and subsidential conduct (aupasamika caritra). Right belief and right conduct have already been explained. How do these become subsidential (aupasamika)? Conduct-deluding (caritramohaniya) karmas are of two kinds, the kasayavedaniya and the nokasayavedaniya. When the following seven, the four kasayavedaniya - anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha) - of the anantanubandhi type (leading to endless worldly existence), together with the three kinds of faith-deluding (darsanamohaniya) karmas samyaktva (slightly clouding right belief), mithyatva (wrong belief) and samyagmithyatva (mixed right and wrong belief) - subside, subsidential belief (aupasamika samyaktva) arises. How can karmas subside in case of the eternal misbeliever who is subject to passions (kasaya) arising from karmas? It is on the basis of the attainment of favourable-time (kalalabdhi), etc. The first kalalabdhi is with regard to time. The potential soul (with capacity for liberation) bound by karmas becomes capable of attaining the first stage of right belief (prathama samyaktva) when there is the residue of 61

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Tattvarthasutra time known as half-time of whirling-round matter (ardhapudgala parivartana). When the residue of time is more than this, that soul is not capable of attaining the first stage of right belief (prathama samyaktua). The second kalalabdhi is with regard to the duration of karmas. The first stage of right belief is not attained when the duration of karmas is either at the maximum or at the minimum. If so, when is it attained? The suitability for the first stage of right belief arises when the karmas of less than kotakoti sagaropama duration are bound, and when, owing to the purification of the soul, the existing karmas also are of duration of kotakoti sagaropama less numerable thousand sagaropama. The third kalalabdhi is with regard to birth (bhava). The worthy soul endowed with the five senses and the mind (samjni), fully developed (paryaptaka) and purified (sarvavisuddha), attains the first stage of right faith - subsidential belief (aupasamika samyaktva). Besides, recollection of the previous births is also among the causes. Subsidential conduct (aupasamika caritra) arises on the subsidence of all the deluding (mohaniya) karmas. Right belief - samyaktva - is mentioned first as it is the basis of right conduct (caritra). The nine characteristics of the destructional (ksayika) disposition are described next. 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| 62

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adhyAya- 2 The destructional (ksayika) disposition is of nine kinds: knowledge (jnana), perception (darsana), gift (dana), gain (labha), enjoyment (bhoga), re-enjoyment (upabhoga), energy (virya), and the two - belief (samyaktva) and conduct (caritra) - from the previous sutra. The word destructional (ksayika) must be added to each. 'Ca' is intended to include belief (samyaktva) and conduct (caritra). Perfect knowledge (kevalajnana - ksayika jnana) manifests on the total destruction of knowledge-obscuring karmas. Perfect perception (kevaladarsana - ksayika darsana) must be understood in the same manner. On complete destruction of gift-obstructive (danantaraya) karmas arises the power of giving security, the gift of fearlessness, to infinite multitudes of living beings. On complete destruction of the gain-obstructive (labhantaraya) karmas, the Omniscient has no need for the partake of food; infinite particles of extremely pure and subtle matter, which give strength and which are beyond the reach of ordinary human beings, are assimilated in his body every instant. As the entire karmas which obstruct enjoyment (bhoga) are destroyed, there arises infinite enjoyment of unparalleled nature consequent on the destruction of karmas. Particularly, the marvels (atisaya) like the celestial shower of fragrant flowers result from this. As the obstructive karmas of re-enjoyment (upabhoga) disappear without remnant, infinite re-enjoyment is manifested. The bejeweled throne, the waving of flywhisks, three-tier canopy, and other splendours result from this. And as the karmas which obstruct energy (virya) are completely destroyed, infinite energy of the pure soul is manifested. On complete destruction of the seven subtypes of karmas referred to above, perfect belief (ksayika samyaktva) is attained. Perfect conduct (ksayika caritra) must also be understood in the same way. A doubt is raised: if the power of giving security and bestowing fearlessness, etc., are concomitant to destruction of karmas, then these should also apply to the liberated souls (the Siddha). No. These 63

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Tattvarthasutra arise only in case of the Omniscient Lord (the Arhat) on account of the presence of the physique-making (sarira) and Tirthankara namekarmas (namakarma). In the absence of all karmas, these external manifestations of ksayika dana, etc., do not happen in the liberated souls. How then do these exist in the liberated souls? These exist in the liberated souls only in the form of infinite bliss, pure and unalloyed; as infinite-energy (anantavirya) exists in the form of infinite-knowledge (kevalajnana). The eighteen characteristics of destruction-cum-subsidential (ksayopasamika) disposition (bhava) are now described. jJAnAjJAnadarzanalabdhayazcatustritripaJcabhedAH samyaktvacAritrasaMyamAsaMyamAzca // 5 // [jJAna ajJAna ] mati, zruta, avadhi aura mana:paryaya - ye 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 [ saMyamAsaMyamAH ] saMyamAsaMyama - isa prakAra kSAyopazamikabhAva ke 18 bheda haiN| The destruction-cum-subsidential (ksayopasamika) disposition is of eighteen kinds: four kinds of knowledge (jnana), three kinds of wrong knowledge (ajnana), three kinds of perception (darsana), five kinds of attainment (labdhi), right belief (samyaktva), conduct (caritra), and 64

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adhyAya-2 restraint-cum-non-restraint (samyamasamyama). The word destruction-cum-subsidential (ksayopasamika) must be added to these eighteen kinds of disposition. The destruction-cum-subsidential (ksayopasamika) disposition arises when, for the present, there is destruction-of-rise (udayabhavi ksaya) of the karmic-strength that obscures the attributes of the soul completely - sarvaghati spardhaka - and, for the future, there is subsidence (upasama) of these and rise (udaya) only of the karmicstrength that obscures partially-desaghati spardhaka. Herein the operation of dispositions like knowledge (jnana) must be understood with reference to their own covering (avarana) and destruction-cum-subsidence (ksayopasama) of the obstructive (antaraya) karmas. The word 'samyaktva' in the sutra refers to the destruction-cumsubsidential type of right belief - 'vedaka samyaktva' or 'ksayopasamika samyaktva'. The 'vedaka samyaktva' is the belief in substances that arises on destruction-of-rise (udayabhavi ksaya) as well as subsidence (upasama) of these six: four passions (kasaya) leading to endless mundane existence - anantanubandhi, the faithdeluding karmas of wrong-belief (mithyatva) and mixed-belief (samyagmithyatva). The rise of the faith-deluding karmas of rightbelief (samyaktua prakrti) which obscure only partially (desaghati) is fvedaka samvaktua'.. The destruction-cum-subsidential (ksayopasamika) restraint-cumnon-restraint (samyamasamyama) is the state (parinama) of the soul that arises on destruction-of-rise (udayabhavi ksaya) as well as on subsidence (upasama) of the twelve passions (kasaya), namely, the four that lead to endless existence - anantanubandhi, the four that prevent partial self-control - apratyakhyanavarana, and the four that prevent complete self-control - pratyakhyanavarana, and on the rise of the partially-obscuring (desaghati) karmic-strength (spardhaka) of any one of the gleaming - samjualana - passions (kanaya), and possible . . . . . . . . . . . . . . . . . . . . . . . 65

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Tattvarthasutra rise of the nine quasi-passions (nokasaya). There are four partially-obscuring (desaghati) types of knowledgeobscuring (jnanavaraniya) karmas, therefore, four kinds of knowledge are manifested on their destruction-cum-subsidence (ksayopasama). However, since three kinds of wrong-knowledge (ajnana) manifest in the wrong-believer (mithyadrsti), and four kinds of knowledge (jnana) in the right-believer (samyagdrsti), there are seven kinds of destruction-cum-subsidential (ksayopasamika) knowledge (jnana). The three kinds of destruction-cum-subsidential (ksayopasamika) perception (darsana) are ocular-perception (caksudarsana), nonocular-perception (acaksudarsana) and clairvoyant-perception (avadhidarsana). The five kinds of destruction-cum-subsidential (ksayopasamika) attainment (labdhi) are gift (dana), gain (labha), enjoyment (bhoga), re-enjoyment (upabhoga), and energy (virya). The twenty-one kinds of disposition consequent on the fruition (udaya) of karmas are described next. gatikaSAyaliMgamithyAdarzanAjJAnAsaMyatAsiddhalezyAzcatuzcatustryekaikaikaikaSaDbhedAH // 6 // [gati ] tiryaMca, naraka, manuSya aura deva - ye cAra gatiyA~, [kaSAya ] krodha, mAna, mAyA, lobha - ye cAra kaSAyeM, [liMga] strIveda, puruSaveda aura napuMsakaveda - ye tIna liMga, [mithyAdarzana] mithyAdarzana [ ajJAna] ajJAna [ asaMyata ] asaMyama [ asiddha ] asiddhatva tathA [ lezyAH ] kRSNa, nIla, kApota, pIta, padma aura zukla - ye 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| 66

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adhyAya-2 The disposition (bhava) due to the fruition of karmas - audayika - is of twenty-one kinds: states of existence - gati, passions - kasaya, sex - linga, wrong-belief - mithyadarsana, wrong-knowledge - ajnana, nonrestraint - asamyama, imperfect-disposition - asiddha, and colouration - lesya, which are of four, four, three, one, one, one, one and six kinds, respectively. States of existence (gati) are four: infernal existence (narakagati), subhuman existence (tiryancagati), human existence (manusyagati) and celestial existence (devagati). On the fruition of name-karma (namakarma) of infernal existence (narakagati), the disposition of infernal being is manifested; hence, infernal existence (narakagati) is due to the fruition of karmas - audayika. Similarly it should be understood in regard to the other three states of existence (gati). The passions (kasaya) are of four kinds: anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha). The karma which rouses anger (krodha) on its fruition (udaya) is anger-rousing karma. Similarly it should be understood in regard to the other three passions (kasaya). The sexes (linga) are of three kinds: the male-feeling (purusaveda), the female-feeling (striveda) and the neuter-feeling (napumsakaveda). The rise of the female-feeling occurs on the fruition of karmas of the female sex. Similarly it should be understood in regard to the other two sexes. Wrong-belief (mithyadarsana) is one. Wrong-belief in reality is the result of the fruition of karmas of wrong belief (mithyadarsana). Wrong-knowledge (ajnana) means noncognition of objects. The rise of knowledge-obscuring (jnanavaraniya) karmas causes non-cognition of objects; it is thus audayika. The rise of intense karmas - sarvaghati spardhaka - of conduct-deluding type gives rise to non-restraint (asamyama). Hence, non-restraint (asamyama) is audayika. Imperfect-disposition (asiddha) arises on the fruition of karmas in general; it is thus audayika. Colouration . . . . . . . . . . . . . . . . . . . . . . . 67

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Tattvarthasutra (lesya) is of two kinds, material-colouration (dravyalesya) and psychical-colouration (bhavalesya). As this chapter deals with the psychical-factors of the soul, it does not delve into materialcolouration (dravyalesya). Psychical-colouration (bhavalesya) is the source or cause of vibratory activity of the soul on rise of the passions (kasaya); it is thus audayika. It is of six kinds: black (krsna), blue (nila), grey (kapota), yellow (pita), pink (padma) and white (sukla). Now, it is mentioned in the Scripture that there is the presence of white colouration (suklalesya) in case of those with subsided delusion (upasanta-kasaya), with destroyed delusion (ksina-kasaya), and the Omniscient-with-vibration (sayogakevali). It cannot be so since their passions (kasaya) are either subsided or destroyed. It is not a contradiction. From the point of view of the previous colouration of disposition due to past passions, conventionally, it is said that the same is present, owing to presence of activity in them. In case of the Omniscient-without-activity (ayogakevali), there is no colouration as all activity is absent. The three kinds of disposition (bhava) due to inherent nature of the soul-parinamika - are mentioned next. jIvabhavyAbhavyatvAni ca // 7 // [ jIvabhavyAbhavyatvAni ca ] jIvatva, bhavyatva aura abhavyatva prakAra pAriNAmika bhAva ke tIna bheda haiN| 68 -- The soul-principle - jivatva, the capacity for liberation - bhavyatva, and the incapacity for liberation - abhavyatva are the three dispositions (bhava) due to the inherent nature of the soul - parinamika. ...... isa

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adhyAya-2 The three characteristics mentioned in the sutra are inherent in and unique to the soul (jiva), not found in other substances. Why are these considered inherent in the soul? These do not depend on rise (udaya), subsidence (upasama), destruction (ksaya) or destruction-cumsubsidence (ksayopasama) of karmas. The soul-principle (jivatva) is soul-consciousness (caitanya). The soul that will attain right faith (samyagdarsana), etc., is called 'bhavya'-endowed with the capacity for liberation. Or, it is endowed with bhavyatua. And the soul that will not attain right faith, and so on, is called 'abhavya'- not endowed with the capacity for liberation. Or, it is endowed with abhavyatua. These three- jivatva, bhavyatva and abhavyatua - are the inherent qualities of the soul. Should not the other qualities like existence - astitva, permanence - nityatva, and having space-points - pradesavattua, be mentioned along with these three qualities? No. These have been included by the particle 'ca' in the sutra. If so, the number three is contradicted. No. The distinctive (asadharana) characteristics which are inherent in the soul are three only. Qualities like existence (astitva) are common (sadharana) characteristics as these apply to the souls (jiva) as well as the non-souls (ajiva). So these are included separately by the particle 'ca'. Since the soul is incorporeal or non-material (amurta), how do the dispositions of subsidence - aupasamika - etc., apply to it? These dispositions have reference to the bondage of karmas. How can there be bondage of karmic matter with the incorporeal soul? It is possible because the soul is incorporeal or non-material (amurta) only from a certain point of view; it is not true that the soul is non-material (amurta) from all points of view. From the point of view of its modes (paryaya) in bondage, owing to the influence of karmas, it is corporeal (murta) in the embodied state. From the point of view of its pure nature, the soul is incorporeal (amurta). It is further contended that if the soul becomes one with the body because of the influence of karmas then it cannot be considered separate from the body. It is not so. Though the soul is one with the body in the embodied state, it is . . . . . . . . . . . . . . . . . . . . . . . 69

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Tattvarthasutra different from the body because of its distinctive mark (laksana). The Scripture says, "From the point of view of bondage, the soul is one with the body, still it is different from the body because of its distinctive mark (laksana). Hence the incorporeal nature of the soul is predicated in a non-absolutistic (anekantatmaka) sense only. From one point of view it is incorporeal and from another point of view it is not incorporeal." If so, let the distinctive mark (laksana) of the soul be mentioned. upayogo lakSaNam // 8 // [ lakSaNam ] jIva kA lakSaNa [ upayogaH ] upayoga hai| Cognition (upayoga) is the mark (laksana) - distinctive characteristic - of the soul (jiva). That, which arises from both internal and external causes and concomitant with soul-consciousness (caitanya) is cognition (upayoga) -active or attentiveconsciousness. By this-cognition (upayoga)- the soul is distinguished from the body. Just as gold and silver, even when mixed together, remain distinct by their respective colour, etc., similarly the soul and the body, though one in bondage, maintain distinctness due to their respective marks (laksana). The divisions of cognition (upayoga) are described next. sa dvividho'STacaturbhedaH // 9 // [saH] vaha upayoga [ dvividhaH ] do prakAra kA hai - jJAnopayoga aura drshnopyog| ve kramazaH [aSTa catuH bhedaH] ATha aura cAra bheda sahita haiM, arthAt jJAnopayoga ke ATha tathA darzanopayoga ke cAra bheda haiN| 70

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adhyAya-2 Cognition (upayoga) is of two kinds. And these, in turn, are of eight and four kinds, respectively. Cognition (upayoga) is of two kinds: knowledge-cognition (jnanopayoga) and perception-cognition (darsanopayoga). Knowledge-cognition (jnanopayoga) is of eight kinds: (1) sensory knowledge - matijnana, (2) scriptural knowledge - srutajnana, (3) clairvoyance - avadhijnana, (4) telepathy - manahparyayajnana, (5) omniscience - kevalajnana, (6) wrong sensory knowledge - matyajnana, kumati, (7) wrong scriptural knowledge - srutajnana, kusruta, and (8) wrong clairvoyance-vibhangajnana. Perception-cognition (darsanopayoga) is of four kinds: (1) ocular perception - caksudarsana, (2) non-ocular perception - acaksudarsana, (3) clairvoyant perception - avadhidarsana, and (4) omniscient perception - kevaladarsana. How are these, knowledge and perception, different? Knowledgecognition (jnanopayoga) is with details and, therefore, called sakara or savikalpa. Perception-cognition (darsanopayoga) is without details and, therefore, called nirvikara or nirvikalpa or samanyavalokana. These occur in succession in ordinary souls (non-omniscient souls), but occur simultaneously in those who have annihilated karmas. Though perception occurs first, knowledge being more worthy is mentioned first in the sutra. Earlier, five kinds of right knowledge (samyagjnana) have been mentioned. But here, three kinds of wrong knowledge are also mentioned as this is the section dealing with cognition (upayoga), in general. Cognition (upayoga) is the mark (laksana) common to all souls. The souls are classified into two. . . . . . . . . . . . . . . . . . . . . . 71

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Tattvarthasutra HARUN CAS 118011 sita [ FAIRUT: ] HART [] Site [ gefall: ] Yeol - th at yobre Souls are of two kinds: the transmigrating (samsari) and the liberated (mukta). Transmigration (metempsychosis) is samsara, the cycle of wandering. Those, who undergo the cycle of wandering, are the transmigrating souls. This whirling-round has five subdivisions: the cycle of matter (dravyaparivartana), the cycle of place (ksetraparivartana), the cycle of time (kalaparivartana), the cycle of being (bhavaparivartana), and the cycle of thought-activity (bhavaparivartana). The cycle of matter is of two kinds, the cycle of quasi-karmic matter (nokarmaparivartana) and the cycle of karmic matter (karmaparivartana). The cycle of quasi-karmic matter is described first. Particles of matter fit for the three kinds of body and the six kinds of completion or development are taken in by a soul (jiva) in one instant. These remain in the same condition in which they were taken in with regard to their greasiness or roughness, colour, smell, etc. - intense, feeble or intermediate - and fall off in the subsequent instant(s). After that, unabsorbed particles are taken in and cast off infinite times. Similarly, mixed particles are taken in and cast off infinite times. The absorbed particles in the middle are taken in and cast off infinite times. After that, the same particles of matter taken in by the soul at the beginning attain the same state of quasi-karmic matter in the same soul. All these taken together constitute one cycle of quasikarmic matter (nokarmaparivartana). Now the cycle of karmic matter (karmaparivartana) is described. Particles of matter transformed into the eight types of karmic matter are taken in by one soul in one instant and are cast off in the subsequent instant(s), after the lapse of one . . . . . . . . . . . . . . . . . . . . . . . 72

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adhyAya- 2 avali1 and one samaya. Similarly, as described in connection with the cycle of quasi-karmic matter, the same particles of matter taken in by the soul at the beginning attain the same state of karmas in the same soul. All these put together make one cycle of karmic matter (karmaparivartana). It is said in the Scripture, "The soul, indeed, has taken in (enjoyed) successively all the molecules of matter in the entire universe and has cast these off. And the soul has been revolving infinite times in the cycle of matter (pudgalaparivartanarupa)." The cycle of place (ksetraparivartana) is described next. The subtle, one-sensed, undeveloped being (nigoda jiva), with the utmost minimum extent of body, is born with the central eight points of the universe as the middle of its body. It lives for a very short time and dies. Then the same being with the same extent of body is reborn in the same spot a second time, a third time and a fourth time. In this manner it is reborn in the same spot as many times as there are space-points (pradesa) in one 'ghanangula' (a measure of volume) divided by innumerable. Again, by increase of one space-point at a time, the entire universe is made the birth-place of the same soul. The period taken for completing this is one cycle of place (ksetraparivartana). It has been said, "There is no space-point in the entire universe, which has not been the seat of birth of the soul. In this way the soul has taken birth many times in the space of the universe." Now the cycle of time (kalaparivartana) is described. A particular being (jiva) is born in the first instant of the ascending cycle of time (utsarpini), and dies after completing his lifetime. Again, the same being is reborn in the second instant of the next ascending cycle and dies at the end of his lifetime. Again, the same being is reborn in the third instant of the third ascending cycle. In this manner the ascending cycle of time (utsarpini) is completed. Similarly for the descending cycle of time (avasarpini). Thus birth must be taken by any one soul in an uninterrupted manner. Similarly, death must be 1 - 1 avali = innumerable samaya; the smallest and indivisible period of empirical time is called samaya. 73

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Tattvarthasutra understood to be without any interval. So much constitutes a cycle of time (kalaparivartana). It has been said, "The soul revolving in the cycle of time has been born as well as dead many times in the instants of the ascending as well as the descending cycles of time." The cycle of being (bhavaparivartana) is described next. In the infernal state, the minimum lifetime is ten thousand years. Some being is born with that lifetime in that region and, after wandering, is reborn there with the same lifetime. In this manner, he is born and died in the same region as many times as there are instants (samaya) in ten thousand years. Again, by increase of one instant (samaya) at a time, the lifetime of thirty-three sagaropama, of the infernal region, is completed. Then, coming out from the infernal region, he is born in the plants and animal world with the minimum duration of within forty-eight minutes - antarmuhurta. And in the manner mentioned above, the lifetime of three palyopama, of the plant and animal world, is completed. Similarly, the being completes the lifetime of within forty-eight minutes - antarmuhurta - to three palyopama with regard to the human state of existence. In the celestial state it is like that of infernal beings. But there is this difference. In the celestial state, it must be taken up to the completion of thirty-one sagaropama. All these taken together constitute one cycle of being (bhavaparivartana). It has been said, "Owing to association with wrong-belief (mithyatva), the soul has revolved many times, being born with the minimum, etc., lifetime in all the states of existence, from the infernal regions up to the upper graiveyaka heaven. Now the cycle of thought-activity (bhavaparivartana) is described. One being endowed with the five senses and the mind - samjni paryaptaka - and actuated by wrong belief (mithyadarsana) acquires the minimum duration, as suited to him, of within one kotakoti (1 crore X 1 crore) sagaropama of knowledge-obscuring (jnanavaraniya) karmas. The Scripture contains highly technical discussion of the cycle of thought-activity, beyond the scope of the present work. Suffice it to say here that with the increase of one instant at a time, the maximum duration of thirty kotakoti sagaropama is reached. In the . . . . . . . . . . . . . . . . . . . . . . . 74

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adhyAya-2 same manner, the cycle of thought-activity (bhavaparivartana) takes place with regard to the main and the subtypes of karmas. It has been said, "Owing to its association with wrong belief (mithyatva), the soul has acquired all the four types of bondage - nature (prakrti), duration (sthiti), intensity (anubhaga) and space (pradesa) - and plunged in the cycle of thought-activity (bhavaparivartana)." Transmigration (metempsychosis) is samsara, the cycle of wandering. Those who undergo the cycle of wandering are the transmigrating souls. Those who are released from these five kinds of transmigration, the cycle of wandering, are the liberated souls. The transmigrating (samsari) souls are mentioned first in the sutra as the designation 'liberation' (mukta) is attained by the former. The two kinds of transmigrating souls are mentioned in the next sutra. 444chtShricht: 118811 9 11 [ 374-10T:] HATT Gila [747cht: ] fea- manarahita-asainI, do prakAra ke haiN| The transmigrating souls are of two kinds, those with the mind - mana - and those without the mind. The mind (mana) is of two kinds, the physical mind (dravyamana) and the psychical mind (bhavamana). The physical mind is originated by the rise of name-karma (namakarma) of limbs and minor limbs - angopanga. The purity of the soul arising on the destruction-cumsubsidence (ksayopasama) of energy-obstructive (viryantaraya) and quasi-sense-covering (noindriyavarana) karmas is the psychic mind. Those endowed with this mind are 'samanaska', and those not . . . . . . . . . . . . . . . . . . . . . . . . 75

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Tattvarthasutra endowed with it are 'amanaska'. Thus the living beings are divided into two classes, those with the mind and those without the mind. Those endowed with the mind are mentioned first as they are worthy. How are they worthy? Being endowed with the power of discrimination between the good and the bad, they are worthy. The transmigrating souls are classified in another way. saMsAriNastrasasthAvarAH // 12 // [ saMsAriNaH ] saMsArI jIva [sa] trasa aura [ sthAvarAH ] sthAvara ke bheda se do prakAra ke haiN| The transmigrating souls are of two kinds, the trasa and the sthavara. The mundane souls are of two kinds, the trasa and the sthavara. Those who are subject to the 'trasa' name-karma (namakarma) are trasa, and those who are governed by the 'sthavara' name-karma are sthavara. Is it correct to say that those who move are trasa and those who are stationary are sthavara? No, such an interpretation contradicts the Scripture. From the two-sensed beings up to the Omniscient-without-activity (ayogakevali) are designated 'trasa' in the Scripture. The distinction is not based on movability or immovability, but on fruition of 'trasa'and 'sthavara'name-karma. As the word 'trasa' is of fewer letters than the word 'sthavara'and as the trasa beings are worthier, 'trasa' is mentioned first. These are worthier as all varieties of cognition (upayoga) are possible in them. There is not much to be said about the one-sensed, sthavara beings. So these are explained first, violating the order. . . . .. . . . . . . . . OOOO 76

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adhyAya-2 pRthivyaptejovAyuvanaspatayaH sthAvarAH // 13 // [pRthivI ap tejaH vAyuH vanaspatayaH ] pRthivIkAyika, jalakAyika, agnikAyika, vAyukAyika aura vanaspatikAyika - ye pA~ca prakAra ke [sthAvarAH] sthAvara jIva haiN| (ina jIvoM ke mAtra eka sparzana indriya etci 1) Earth-bodied - pithivikayika, water-bodied - jalakayika, fire-bodied - agnikayika, air-bodied - vayukayika, and plant-bodied - vanaspatikayika, are sthavara beings. The earth-bodied, and so on, are the different divisions of the 'sthavara'name-karma. The naming of souls (beings) as earth-bodied, etc., is based on fruition of these divisions of the 'sthavara' namekarma. Four kinds of each of these - earth-bodied, and so on - are mentioned in the Scripture. For instance, earth (prthivi), earth-body (prthivikaya), earth-bodied (prthivikayika), and earth-soul (prthivijiva) are mentioned. That which has no consciousness and has the quality of hardness as its own nature is earth (prthivi). Though it has no consciousness, even in the absence of the fruition of earth namekarma, it is called earth as it is characterized by spreading, etc. Or, earth is the common name, found in the other three also. The earthbody (prthivikaya) is that which has been abandoned by the soul present in it, similar to the dead body of a man. The earth-bodied (prthivikayika) is that which has the earth for its body (namely, the soul that lives in an earth-body). The earth-soul (pithivijiva) is that which has acquired the name-karma of earth-body, and is in transit with the karmic body, but has not actually entered the earth-body. Similar divisions must be made with regard to water (jala), etc. These five kinds of living beings are sthavara. How many lifeprinciples or vitalities (prana) do these possess? These possess four . . . . . . . . . . . . . . . . . . . . . . . 77

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Tattvarthasutra life-principles (prana): the sense-organ of touch (sparsana-indriyaprana), strength of body or energy (kayabala-prana), respiration (ucchvasa-nihsvasa-prana) and life-duration (ayuh-prana). What are the trasa beings? afgegetath: 118811 [dviindriya AdayaH ] do indriya se lekara arthAt do indriya, tIna indriya, cAra indriya aura pA~ca indriya jIva [trasAH] trasa kahalAte haiN| The trasa beings are those having two or more senses (indriya). The beings which have two senses are called two-sensed. The word 'adi' indicates 'first' in the order. Where is the order indicated? In the Scripture. How? It is indicated by the mention of two-sensed, threesensed, four-sensed and five-sensed beings. How many life-principles do these beings have? The two-sensed beings have six, namely, the sense-organ of taste (rasana-prana) and the sense-organ of speech (vacana-prana), in addition to the four possessed by the sthavara beings. The three-sensed beings have seven with the addition of the sense-of-smell (ghrana-prana). The four-sensed beings have eight with the addition of the sense-of-sight (caksu-prana). The five-sensed beings, without mind, of the animal world - asamjni tiryanca - have nine life-principles with the addition of the sense-of-hearing (srotraprana). The five-sensed beings, with mind (samini), have ten lifeprinciples with the addition of the mind (manobala-prana). The beings having six, seven, eight, nine and ten life-principles are the two-sensed, three-sensed, four-sensed, five-sensed-without-mind, and five-sensed-with-mind, respectively, who have attained completion - 78

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adhyAya-2 paryaptaka. The beings who have not attained completion - aparyaptaka-have less number of life-principles. The upper limit of the senses is to be mentioned, for by the word 'adi' the limit is not known. quifgufu 119411 [slauful] Frese [73] 41 The senses (indriya) are five. The word 'sense' has already been explained. The word five is intended to determine that there are only five senses and no more. Should not the organs of activity such as the organ of speech be mentioned here? No. This is the section dealing with cognition (upayoga). Those that are the instruments of cognition (upayoga) alone are mentioned here; not those that are the instruments of activity (kriya). There is no limit to the instruments of activity (kriya). All the limbs and minor limbs (angopanga) that are formed due to the fruition of name-karma are the instruments of activity. These are not included. The subdivisions of the senses are mentioned next. faragha 118EUR 11 saba indriyA~ [ dvividhAni ] dravyendriya aura bhAvendriya ke bheda se do prakAra on el . . . . . . . . . . . . . . . . . . . . . 79

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Tattvarthasutra Each sense (indriya) is of two kinds. The word 'vidha' means kinds. The five senses are of two kinds each. What are the two kinds? The two kinds are: the physical-sense (dravyendriya) and the psychical-sense (bhavendriya). The next sutra describes the physical-sense (dravyendriya). nirvRttyupakaraNe dravyendriyam // 17 // [nirvRtti upakaraNe ] nirvRtti aura upakaraNa ko [ dravyendriyam ] dravyendriya kahate haiN| The physical-sense (dravendriya) consists of the formation of the organ - nirvrtti - and the instrument itself - upakarana. 'Nirurtti' means formation. Who does the formation? The karmas. Formation is of two kinds, external (bahya) and internal (abhyantara). The spreading of a miniscule extent (one/innumerable part of utsedhangulal) of the soul in the shape of the senses such as the eyes is the internal formation. The collection of the physical matter, owing to the fruition of name-karma (namakarma), in the particular shape in the space covered by the soul is external formation. That which assists this formation (nirvytti) is the instrument (upakarana). The instrument (upakarana) also is of two kinds, external (bahya) and internal (abhyantara). In case of the eye, the eyeball is the internal 1- utsedhangula = lit. small finger in its breadth; eight barley seeds in diameter ('Trilokasara', gatha 18, p. 23) . . . . . . . . . . . . . . . . . . . . . . . 80

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adhyAya-2 instrument and the eyelids and the eyelashes are the external instruments. Similarly, it should be understood in respect of the other senses. The psychical-sense (bhavendriya) is described now. labdhyupayogau bhAvendriyam // 18 // [labdhi upayogau ] labdhi aura upayoga ko [bhAvendriyam ] bhAvendriya kahate haiN| The psychical-sense (bhavendriya) consists of attainment (labdhi) and cognition (upayoga). 'Labdhi' means attainment. What is attainment? Attainment is the particular destruction-cum-subsidence (ksayopasama) of knowledgeobscuring (jnanavaraniya) karmas. In presence of this attainment (labdhi) of various kinds of knowledge, the soul makes use of one particular kind of knowledge at any particular time; this attentive disposition of the soul is termed cognition (upayoga) or activeconsciousness. Both, labdhi and upayoga, constitute the psychicalsense (bhavendriya). Cognition (upayoga) is the effect (karya, phala) of the sense (indriya); how can it be called a sense? The characteristic of the cause (karana) is seen in the effect (karya). For instance, knowledge transformed in the shape of the jar is called the jar; similarly, the effect of the indriya is called the indriya. The mark (linga) of 'indra' is 'indriya'. The meaning of the word 'indriya' is taken primarily in terms of 'upayoga' as is evident from the words, 'cognition (upayoga) is the mark (laksana) - distinctive characteristic - of the soul (jiva)'. Hence, it is proper to call cognition (upayoga) a sense (indriya). . . . . . . . . . . . . . . . . . . . . . . . . 81

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Tattvarthasutra The names of the senses indriya) and their order are mentioned now. sparzanarasanaghrANacakSuHzrotrANi // 19 // [Pufa ] 29914, [TH] 7471, [ETT ] EM, [ 78: ] 78 Bit [ MET ] Ta - Ta sirget i Touch (sparsana), taste (rasana), smell (ghrana), sight (caksu) and hearing (srotra) are the senses - indriya. The senses are spoken of as something subservient to or different from the soul - 'with these eyes I see clearly,' and 'with these ears I hear distinctly.' Hence touch, etc., are the instruments as these are dependent on another, namely, the soul. On the destruction-cumsubsidence (ksayopasama) of energy-obstructing (viryantaraya) and sensory-knowledge-covering (matijnanavaraniya) karmas and attainment of name-karma of limbs and minor limbs (angopanga), that through which touch is experienced by the soul is the sense-organ of touch. Similarly, that through which taste is experienced is the sense-organ of taste. That through which smell is experienced is the sense-organ of smell. That through which objects are seen is the eye. That through which something is heard is the ear. There is another independent aspect also - 'my eyes see clearly,' and 'my ears hear well.' Hence, touch, etc., are the aspects of the agent. That which touches is the sense-organ of touch. That which tastes is the sense-organ of taste. That which smells is the sense-organ of smell. That which sees is the eye. That which hears is the ear. The order in which the senses are mentioned is intended to recall the order of the increase of the senses. What are the objects of these senses? 82

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adhyAya-2 sparzarasagandhavarNazabdAstadarthAH // 20 // [sparza rasa gandha varNa zabdAH] sparza, rasa, gandha, varNa (raMga], zabda - ye pA~ca kramazaH [tat arthAH ] uparokta pA~ca indriyoM ke viSaya haiM arthAt uparokta pA~ca indriyA~ una-una viSayoM ko jAnatI haiN| Touch (sparsa), taste (rasa), smell (gandha), colour or form (varna) and sound (Sabda) are the objects of the senses. The derivation of touch, etc., must be understood from the point of view of substance (dravya) and mode (paryaya). From the point of view of substance (dravya), the action (karma) of the object is indicated. That which is touched is touch. That which is tasted is taste. That which is smelt is smell. That which is seen is colour. That which is heard is sound. Thus, from this point of view, these are substances (dravya). From the point of view of mode (paryaya), the nature (bhava) of the object is indicated. Touching is touch. Tasting is taste. Smelling is smell. Seeing is colour. Sounding is sound. Their order is according to the order of the senses. Since the mind is variable, it is not admitted to be a sense. Does it assist cognition (upayoga)? Of course, it does assist cognition (upayoga). Without the mind the senses cannot function in their province. Is assisting the senses only use of the mind or is there any other use too? zrutamanindriyasya // 21 // [anindriyasya ] mana kA viSaya [ zrutam ] zrutajJAnagocara padArtha haiM athavA mana kA prayojana zrutajJAna hai| . . . . . . . . . . . . . . . . . . . . . 83

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Tattvarthasutra Scriptural knowledge (srutajnana) is the province of the mind (mana). The object of scriptural knowledge (srutajnana) is the 'sruta' - the knowledge in comprehensible form or the Scripture. It is the province of the mind (mana). With the help of the mind (mana), the soul (jiva) with destruction-cum-subsidence (ksayopasama) of scripturalknowledge-obscuring (srutajnanavaraniya) karma, engages in attainment of the knowledge contained in the Scripture. Or, scriptural knowledge is the Scripture. It is the object of the mind. The mind is capable of accomplishing it independently, without the help of the senses. The senses are the instrumental cause of scriptural knowledge by convention (parampara) only. The objects of the senses have been explained. Who possess these senses? The possessor of the sense of touch is ascertained first. vanaspatyantAnAmekam // 22 // [vanaspati antAnAm ] vanaspatikAya jisake anta meM hai aise jIvoM ke arthAt pRthivIkAyika, jalakAyika, agnikAyika, vAyukAyika aura vanaspatikAyika jIvoM ke [ekam ] eka sparzana indriya hI hotI hai| The souls (jiva) up to the plant-bodied (vanaspatikayika) possess only the first sense. The word 'eka'in the sutra means the first. What is it? It is the sense of touch (sparsana). By whom is it possessed? It is possessed by souls from the earth-bodied (prthivikayika) to the plant-bodied (vanaspatikayika). The cause of its origin is now mentioned. The one sense of touch arises on the destruction-cum-subsidence (ksayopasama) of ........................ 84

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adhyAya-2 energy-obstructive (viryantaraya) and sense-of-touch-obscuring (sparsana-indriyavaraniya) karmas, on the rise of karmas which totally obscure the other senses, on the attainment of physique making (Sarira) name-karma, and on the rise of name-karma of the class of one-sensed (sthavara) beings. Who are the beings that possess the other senses? kRmipipIlikAbhramaramanuSyAdInAmekaikavRddhAni // 23 // [kRmi pipIlikA bhramara 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 beings such as the worm (krmi), the ant (pipilika), the bee (bhramara) and the human (manusya), each, have senses one more than the preceding one. The phrase 'eka-eka'in the sutra indicates successiveness. It indicates that the senses increase by one successively. The base is the sense of touch (sparsana). Creatures like the worm (krmi) have the sense of taste (rasana) in addition to the sense of touch (sparsana). The ant (pipilika) and similar creatures possess the sense of smell (ghrana) in addition to the senses of touch and taste. The bee (bhramara) and creatures of that class possess the sense of sight (caksu) in addition to the senses of touch, taste and smell. Man and the beings similar to him possess the sense of hearing (srotra) in addition to the former four. Their accomplishment is as in case of the sense of touch (sparsana), explained already. In each case, there is the fruition (udaya) of the 85

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Tattvarthasutra intense, all-destructive (sarvaghati) karmic matter of the subsequent sense or senses. Thus, the mundane (samsari) souls are of two kinds - the trasa and the sthavara. On the basis of the senses, they are of five kinds. Now the two classes of the five-sensed beings are mentioned. saMjJinaH samanaskAH // 24 // [ 744toht: ] Hafea Jilat [ Hfsha: ] HE () terdi The five-sensed beings with the mind (mana) are called 'samjni'. The mind (mana) has been described earlier. Those that are endowed with the mind are called 'samjni'. From this it follows that the other transmigrating souls are not endowed with the mind; they are 'asamjni'. It is contended that the adjective 'samanaskah' in the sutra is unnecessary as the function of the mind is the investigation of the good and the bad and 'samjni' also means the same. But it is not so. The word 'samjna' is used in many senses like the name, the knowledge, and the desire for food. Thus the word 'samjni' would extend to all souls having such attributes. To exclude such an interpretation, 'samanaskah- those with the mind - is mentioned. By this, even in the absence of the functioning of the mind - discriminating between the good and the bad - in embryonic stage, in unconscious state and in sleep, it is proper to call those endowed with the mind as 'samjni'. The ability to discriminate between the good and the bad is due to the functioning of the mind. The stage when the soul proceeds to acquire the new body after leaving the old body is without the association of the mind. What is the cause of the soul's activity in that stage? 86

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adhyAya-2 vigrahagatau karmayogaH // 25 // [vigrahagatauH ] vigrahagati meM arthAt naye zarIra ke liye gamana meM [karmayogaH ] kArmaNakAya yoga hotA hai| In transit from one body to another - vigrahagati - there is the vibration of the karmic-body - karmana sarira. Vigraha' means the body. Motion for the sake of the body is 'vigrahagati'. Or, 'vigraha' is hindrance or obstacle. It implies the state of transit from one body to another in which although karmic matter is taken in, quasi-karmic (nokarma) matter is blocked. The motion with such characteristic is 'vigrahagati'. The karmic-body (karmana sarira) which is the root cause of all other bodies is called 'karma'. Activity (yoga) is the vibration of the space-points (pradesa) of the soul caused by the molecules of the organ of speech, the mind and the body. Activity (yoga) caused by the karmic-body is karmayoga. This activity of the karmic-body takes place during transit following death. This way, the taking in of new karma and transit to another place are affected. In what way does the transit of the soul and the matter take place from one place to another? Is it according to the order of space-points or without any rule? 37727fu ufa: 117EUR 11 [ ufa: ] fa [ 37721fu ] stuit of 317HR eta The transit in space takes place in straight lines (sreni). 87

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Tattvarthasutra Commencing from the centre of the universe, the lines or rows of successive space-points in all directions - vertical, horizontal, and oblique - are called 'sreni'. The motion of the souls (jiva) and the matter (pudgala) is in rows, as continuous movement. How is that the matter (pudgala), which is not the subject of this section, included? It is because 'motion'-'gati'- is mentioned in the sutra. If the motion of the souls alone were intended, the word 'motion' - 'gati' - would be superfluous, since motion is the subject under consideration. Moreover, in the next sutra, the 'soul Giva) is mentioned; that proves by implication that the matter (pudgala) must be included in this sutra. Now, the revolution of the heavenly deva such as the moon and the circumambulation of Mount Meru by the 'vidyadhara' (the order of human beings gifted with extraordinary powers) are not in rows. How, then, it is said that the movement of the souls (jiva) and the matter (pudgala) is in lines? To answer this, the rules regarding time (kala) and place (desa) must be understood. The rule regarding time: the transit of a soul (iva) at death to attain another birth and the upward movement of liberated souls are in lines only. The law regarding place: the movement from upper to lower regions, or from lower to upper regions, similarly, from horizontal regions to lower or upper regions, is in lines only. The movement of the matter (pudgala) which takes it to the end of the universe is in lines only. There is no definite rule with regard to other movements; these can be in line or with bend. Now, special movements are described. avigrahA jIvasya // 27 // [ jIvasya] mukta jIva kI gati [avigrahA ] vigraharahita - vakratArahita, HELT - det 88

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adhyAya- 2 The movement of the liberated (mukta) soul is without a bend - avigraha. 'Vigraha' here means hindered, not straight - vyaghata. The motion (gati) without a bend is 'avigraha'. To whom does it occur? It occurs to the soul. To what kind of the soul? To the liberated soul. How is the liberated soul implied here? It is inferred from the mention of the transmigrating souls in the next sutra. It is mentioned in the previous sutra that the transit in space takes place in straight lines (sreni). Does it not follow that there is no deviation from rows of space? So this sutra is meaningless. No. This is to indicate that in the instances of the previous sutra there may be sometimes irregular movement also. But the rule regarding time and space has been mentioned therein. True; but it is established only from this sutra. The liberated soul is free from ties. Hence it goes up without impediment to the end of the universe. Is there obstruction in case of the embodied soul, or is it as in case of the liberated soul? vigrahavatI ca saMsAriNaH prAk caturbhyaH // 28 // [ saMsAriNaH ] saMsArI jIva kI gati [ vigrahavatI ca ] vigrahavAlI tathA vigraharahita hotI hai| [ caturbhyaH prAk ] vigrahavAlI gati cAra samaya se pahale arthAt tIna samaya taka hotI hai| The movement of the transmigrating souls is with bend also prior to the fourth instant. Prior to the fourth-prakcaturbhya - is intended to indicate the limit of time. The word 'prak' - prior-indicates the limit. Movement with a 89

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Tattvarthasutra bend occurs up to three instants but not in the fourth. How is it? The being, who is to be born in the special region outside the mobile channel (in the nisku ta ksetral) from another such region commences motion with three bends as in such case no straight movement is possible. Here, there is no need for the fourth bend, as there is no place of birth which requires further bends. Hence movement with bend is only up to three instants and not in the fourth instant. 'Ca'is intended for indicating both types of motion, i.e., with and without bends. The time limit for movement with the bend has been mentioned. How much time is required for movement without the bend? ekasamayA'vigrahA // 29 // [avigrahA] vigraharahita gati [ ekasamayA] eka samaya mAtra hI hotI hai arthAt usameM eka samaya hI lagatA hai| Movement without a bend is for one instant (samaya). That movement that takes one instant is 'ekasamaya'. The movement without a bend is 'avigraha'. The soul and the matter impelled by movement takes only one instant even to reach the end of the 1- Niskuta ksetra is located in the topmost corner of the universe outside the mobile channel (trasa nadi). Living beings endowed with more than one sense are found only within the boundaries of the mobile channel and not outside it. Hence it is called the mobile channel (trasa nadi). But onesensed creatures are found within as well as outside the mobile channel. The mobile channel is the region that runs through the centre of the universe. It is in the form of a prism having a square base, each side measuring one rajju, extending throughout the universe of fourteen rajju in height. 90

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adhyAya- 2 universe, if there be no impediment-vyaghata. It is said that in the beginningless convention of karmic bondage, the soul, owing to its wrong-faith, etc., takes in karmic matter at all times. Does the soul take in matter during its passage from one birth to another? ekaM dvau trInvA'nAhArakaH // 30 // vigrahagati meM [ ekaM dvau vA trIn ] eka do athavA tIna samaya taka [ anAhArakaH ] jIva anAhAraka rahatA hai| For one, two or three instants (samaya) the soul remains non-assimilative - anaharaka. Instant (samaya) is supplied from the previous sutra. This particle 'va' indicates alternative meaning. The alternative is to be taken as intended. For one, two, or three instants the soul does not take in molecules of matter. 'Aharaka' is taking in of matter fit for the three kinds of bodies and the six kinds of completion. Without taking in of such matter, the soul remains 'anaharaka' during this time. However, the taking in of karmas is incessant, as there is the associated karmicbody (karmana sarira). In straight movement towards the seat of birth, the soul takes in matter; it is 'aharaka'. In the other three instants the soul does not assimilate matter. The kinds of accomplishment of the new body for the soul in transit and the ways of birth are described next. 91

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Tattvarthasutra sammUrcchanagarbhopapAdA janma // 31 // [ sammUrcchana garbha upapAdAH ] sammUrcchana, garbha aura upapAda tIna prakAra kA [ janma ] janma hotA hai| Birth is by spontaneous generation - sammurcchana, from the uterus - garbha, or in the special bed - upapada. In the three worlds - the upper, the lower and the middle - there is spontaneous generation sammurcchana of the body in all directions, that is, formation of the limbs by the surrounding matter. The union of a sperm and an ovum forming a fertilized ovum in the mother's womb constitutes conception - 'garbha'. Or, it is called 'garbha' because of the mixing of the food taken in by the mother. The bed where the soul goes to be reborn is 'upapada'. 'Upapada' is the particular name of the seat of birth of the celestial and the infernal beings. These are the three ways in which the transmigrating soul may take birth on fruition of the karmas bound to it due to its auspicious and inauspicious dispositions. - So far, the births, the basis for the attainment of enjoyment of things of the world, have been dealt with. Now, the kinds of seats-of-birth (yoni) must be described. 92 1 sacittazItasaMvRtAH setarA mizrAzcaikazastadyonayaH // 32 // [ sacitta zIta saMvRtAH ] sacitta, zIta, saMvRta [ setarA ] usase ulaTI tIna acitta, uSNa, vivRta [ ca ekazaH mizrAH ] aura krama se eka -

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adhyAya- 2 eka kI milI huI tIna arthAt sacittAcitta, zItoSNa aura saMvRtavivRta [ tat yonayaH ] ye nava janmayoniyA~ haiN| With-life (sacitta), cold (sita), covered (samurta), their opposites - without-life (acitta), hot (usna), exposed (vivrta) - and their combination - with-and-without-life (sacittacitta), cold-and-hot (sitosna), covered-and-exposed (samvrta-vivrta) - are the seats-of-birth (yoni). That which has consciousness is 'sacitta', that is, with-life. A kind of touch (sparsa) is 'sita' or cold. Like the word 'white', it denotes both the substance (dravya) and the quality (guna). Hence that which is 'cold' denotes the substance too. That which is covered well is 'samurta'. That place which cannot be seen is covered or hidden 'samurta'. 'Setara' means the opposite. What are these? Matter without life, hot and exposed are the opposite. 'Misra' is that which partakes of both natures mentioned above. Thus, with-and-withoutlife (sacittacitta), cold-and-hot (sitosna), covered-and-exposed (samvrta-vivrta) are 'misra'. The word 'ekasah' in the sutra indicates the proper sequence of the seats-of-birth (yoni). It must be understood as follows-with-life, without-life, cold, hot, covered and exposed. The sequence is not with-life, cold, and so on. Tat', meaning 'that', is intended to indicate the kinds of birth. These are the seats-of-birth for spontaneous generation - sammurcchana - etc. There are, thus, nine kinds of seats-of-birth (yoni). Is there distinction between the seats-ofbirth (yoni) and birth (janma)? Yes, there is; like between the container and the contained. These seats-of-birth (yoni), such as withlife, are the containers. The contained are the kinds of birth. In the seats-of-birth, that are with-life (sacitta), etc., the soul assimilates matter fit to be transformed into the body, the food, the sense-organs, etc., through the three kinds of birth. The celestial and infernal beings take their origin in the yoni that is without-life (acitta); the special bed - upapada - is without-life. Those who take birth from the uterus have 93

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Tattvarthasutra mixed (misra) seat-of-birth. In their case, the semen and blood in the mother's womb are lifeless. But, as these are combined with the ty of the living mother, it is called a mixed yoni. The yoni of the spontaneously generated - sammurcchana - are of three kinds. Some generate from the yoni with-life (sacitta). Others generate from the yoni without-life (acitta). And yet others generate from mixed (misra) yoni. Those who have common bodies (sadharana sarira) generate from the living yoni since they inhabit the common body and are dependent on each other. The yoni of rest of the spontaneously generated - sammurcchana - beings are of both kinds, without-life (acitta) and mixed (misra). The celestial and infernal beings take their rise from hot (usna) as well as cold (sita) yoni as some of these places are hot and some are cold. Those who possess bodies that emit light take their rise from hot (usna) yoni. The rest of the beings have three kinds of seats-of-birth (yoni). Some have cold (sita), some have hot (usna), and some others have mixed (misra) yoni. The yoni of the celestial, the infernal and the one-sensed beings are covered. Those with incomplete senses (vikalendriya), i.e., from two to four-sensed beings, have exposed (vivrta) yoni. Those who are born of uterus have mixed (misra) yoni. The 84,00,000 kinds of yoni can be ascertained from the Scripture: "The one-sensed souls with common bodies from eternity - nityanigoda, other one-sensed souls with common bodies - itaranigoda, earth-bodied (prthivi-kayika), water-bodied (jalakayika), fire-bodied (agnikayika) and air-bodied (vayukayika) beings are of (originate from) 7,00,000 yoni, each. The yoni of trees and other vegetation are 10,00,000. The yoni of all the beings with incomplete senses (vikalendriya) are 6,00,000. The seats-of-birth (yoni) of celestial beings, infernal beings, and five-sensed animals are 4,00,000, each. The yoni of human beings are 14,00,000." It would mean that all beings may take the three kinds of birth in the nine kinds of yoni. The next sutra is intended to elaborate on uterine birth - garbhajanma. 94

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adhyAya-2 jarAyujANDajapotAnAM garbhaH // 33 // [ jarAyuja aNDaja potAnAM ] jarAyuja, aNDaja aura potaja - ina tIna prakAra ke jIvoM ke [garbhaH] garbhajanma hotA hai| Uterine birth - garbhajanma - is of three kinds, umbilical (jarayuja - with membranous covering), incubatory (andaja - from an egg), and non-umbilical (potaja - without membranous covering). The membranous covering of the young ones, connected with the umbilical cord and composed of flesh and blood, is called jarayu. Those born with jarayu are called jarayuja. That which has a covering in form of a white shell made of sperm and ovum, hard like the nail, and globular or oval in shape, is the egg (anda). Those born from the egg are called andaja. The young ones of certain animals have their limbs developed without any covering, and are able to move about from the moment of their birth. These are called potaja. These are three types of uterine birth-garbhajanma. Children and calves are born with membranous covering. The chickens, etc., are born from egg. The young ones of the deer, the cub, etc., are born without any covering and are able to move about immediately after birth. If these are kinds of uterine birth, who are born in special beds? devanArakANAmupapAdaH // 34 // [ devanArakANAm ] deva aura nArakI jIvoM ke [ upapAdaH ] upapAda janma hotA hai| . . . . . . . . . . . . . . . . . . . . . 95

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Tattvarthasutra The celestial (deva) and infernal (naraka) beings are born in special beds - upapadajanma. What is the manner of birth of the rest? zeSANAM sammUrchanam // 35 // [zeSANAM] garbha aura upapAda janma vAle jIvoM ke atirikta zeSa jIvoM ke [sammUrcchanam ] sammUrcchana janma hI hotA hai arthAt sammUrcchana janma zeSa jIvoM ke hI hotA hai| The birth of the rest is by spontaneous generation - sammurcchanajanma. The rest are those to whom embryonic birth and birth in special beds do not apply. Spontaneous generation - sammurcchana - is the mode of their birth. The three sutra indicate rules which must be taken both ways. Thus, the garbhajanma pertains only to the three kinds of beings, jarayuja, andaja and potaja. Or, the three kinds of beings, jarayuja, andaja and potaja, have only the garbhajanma. The upapadajanma is only for the celestial and the infernal beings. Or, the celestial and the infernal beings have only the upapadajanma. And, the sammurcchanajanma pertains to only the rest of the beings. Or, the rest of the beings have only the sammurcchanajanma. The three kinds of birth and nine kinds of muclei (yoni) have been described. How many kinds of bodies, accomplished by auspicious and inauspicious karmas and bases for enjoyment of the fruits of karmas, are there? 96

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adhyAya- 2 audArikavaikriyikAhArakataijasakArmaNAni zarIrANi // 36 // [ audArika vaikriyika AhAraka taijasa kArmaNAni ] audArika, vaikriyika, AhAraka, taijasa aura kArmaNa [ zarIrANi ] ye pA~ca zarIra haiN| The gross - audarika, the transformable - vaikriyika, the projectable - aharaka, the luminous - taijasa and the karmic - karmana, are the five types of bodies (sarira). The bodies are the effects of the rise of different kinds of name-karma (namakarma). Having grossness is 'audarika'; the audarika body is the gross body. The 'vaikriyika' body is endowed with the eight kinds of superhuman powers, including rapid transformation (vikriya). The projectable -aharaka' - body originates in a saint of the sixth stage, in order to resolve a doubt or to ascertain the nature of a minute object or to dispel non-restraint. That, which is the cause of brilliance or which is caused by brilliance, is the luminous - taijasa - body. The body composed of karmic matter is the karmic - karmana - body. Although karma is the cause of all types of bodies, by specific usage, the last is restricted to the body composed of the karmic matter. The gross - audarika - body is perceived by the senses. Why are the other bodies not perceived by the senses? paraM paraM sUkSmam // 37 // pahale kahe hue zarIroM kI apekSA [ paraM paraM ] Age-Age ke zarIra [ sUkSmam ] sUkSma-sUkSma hote haiM, arthAt audArika kI apekSA vaikriyika, 97

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Tattvarthasutra vaikriyika kI apekSA AhAraka, AhAraka kI apekSA taijasa, aura taijasa kI apekSA se kArmaNa zarIra sUkSma hotA hai| The bodies are more and more subtle (suksma), successively. Though the word 'param' has many meanings, here it means relative position or order. The phrase 'param param' ' indicates that the bodies, though distinct from one another, have commonality of the attribute 'fineness', but in varying degree. The gross (audarika) body is 'sthula' - perceivable by the senses. The transformable (vaikriyika) body is finer (suksma) than the gross one. The projectable (aharaka) body is still finer than the transformable one. The luminous (taijasa) body is still finer than the projectable one. And the karmic (karmana) body is still finer than the luminous one. Are the bodies successively less with regard to space-points (pradesa) too? No. pradezato'saMkhyeyaguNaM prAk taijasAt // 38 // [ pradezataH ] pradezoM kI apekSA se [ taijasAt prAk] taijasa zarIra se pahale ke zarIra [ asaMkhyeyaguNaM ] asaMkhyAtguNe haiN| Prior to the luminous (taijasa) body (sariia), each body has innumerable-fold - (asamkhyeyaguna) - space-points (pradesa) of the previous one. The word 'pradesa' signifies the atom. That which is beyond the numerable is innumerable. That which is innumerable-fold is 98 ........

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adhyAya- 2 'asamkhyeyaguna'. With regard to what? It is with regard to atoms or space-points (pradesa) and not with regard to the pervasive space. 'Successively' is supplied from the previous sutra. This would then extend up to the karmic (karmana) body. In order to preclude such an interpretation, it is mentioned, 'prior to the luminous (taijasa) body'. The transformable (vaikriyika) body has innumerable-fold spacepoints of the gross (audarika) one. The projectable (aharaka) body has innumerable-fold space-points of the transformable (vaikriyika) one. What is the extent of the multiplying term? It is one/innumerable part of a palya. If so, the bodies must be successively greater in size. No. There is no difference in size owing to the nature of arrangement or structure, as in case of a heap of cotton and a ball of iron. Though the space-points are greater in case of the successive bodies, the size is determined by the compactness of the atoms. Are the space-points (pradesa) of the last two the same, or is there any difference? 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 (bodies) have infinite-fold (anantaguna) space-points (pradesa), consecutively. The extent of space-points-pradesatah-is supplied from the previous sutra. It is taken thus. The luminous (taijasa) body has infinite-fold space-points of the projectable (aharaka) body. And the karmic 99

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Tattvarthasutra (karmana) body has infinite-fold space-points of the luminous (taijasa) body. What is the extent of the multiplying term? It is infinitefold of the non-potential souls or one/infinite part of the emancipated souls. It is contended that the transmigrating souls, being bound with matter, cannot go to the desired place, just as a dart or a spear cannot pass through a wall. But it is not so. What is the reason? Both these (the last two bodies) are without obstruction. apratIghAte // 40 // taijasa aura kArmaNa ye donoM zarIra [ apratIghAte ] apratIghAta arthAt bAdhA rahita haiN| The last two (bodies) are without impediment. The obstruction of one substance (having shape, form) by another is impediment - pratighata. There is no impediment for these two types of bodies, as these are of extremely fine nature. Just as heat enters a piece of iron, the luminous (taijasa) and the karmic (karmana) bodies meet with no impediment in their transit through adamantine sphere, etc. Now, there is no impediment for the transformable (vaikriyika) and the projectable (aharaka) bodies also. It is true. But there is a difference. In case of the last two bodies - the luminous (taijasa) and the karmic (karmana) - there is no impediment anywhere up to the end of the universe. But it is not so in case of the other two bodies, namely, the transformable (vaikriyika) and the projectable (aharaka). Is that the only peculiarity, or is there any other speciality? 100

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adhyAya-2 anAdisambandhe ca // 41 // [ca] aura ye donoM zarIra [anAdisambandhe] AtmA ke sAtha anAdikAla se sambandha vAle haiN| And, these (two) have beginningless (anadi) association with the soul. The particle 'ca' - 'and' - indicates alternative meaning. The association is beginningless as well as with a beginning. From the point of view of the series of cause and effect, the association is beginningless. From the particular point of view, it is also with a beginning as in case of the seed (bija) and the plant (Urksa). The gross (audarika), the transformable (vaikriyika) and the projectable (aharaka) bodies are associated with the soul at some time or other. But the luminous (taijasa) and the karmic (karmana) bodies are not so. These two are associated with the soul till the attainment of liberation. Are these two (bodies) possessed by some or by all? sarvasya // 42 // ye (taijasa aura kArmaNa zarIra) [ sarvasya ] saba saMsArI jIvoM ke hote haiN| These (two) are associated with all transmigratory souls. The word 'sarva' does not exclude anyone. These two types of bodies are possessed by all transmigratory souls. . . . . . . . . . . . . . . . . . . . . . 101

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Tattvarthasutra In general, this would lead to the interpretation that all the bodies are simultaneously associated with the mundane soul. To preclude such a view it is described how many bodies can exist with the soul, simultaneously. 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| Commencing with these (two), up to four bodies can be had simultaneously by a single soul. "Tat - that - refers to the luminous (taijasa) and the karmic (karmana) bodies, which are under consideration. 'Tadadi' means those which have the luminous and the karmic bodies in the beginning. 'Bhajyani'means 'can be attained'. Up to what? Up to four bodies can be attained simultaneously by one soul. Some souls have two, namely, the luminous (taijasa) and the karmic (karmana) bodies. Some others have three, namely, the gross (audarika), the luminous and the karmic bodies, or the transformable (vaikriyika), the luminous and the karmic bodies. Yet others have four, namely, the gross, the transformable, the luminous and the karmic bodies. It is mentioned (see sutra 2-47) that attainment (labdhi) through austerities is also a cause of the origin of the transformable (vaikriyika) body. Can an ascetic with supernatural powers - rddhi - have all the five kinds of bodies, including the projectable (aharaka) and the transformable (vaikriyika)? No. Firstly, both these bodies - the projectable (aharaka) and the transformable (vaikriyika) - do not .. . . . . . . . . . . . . . . . . . . . . . 102

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adhyAya-2 originate simultaneously. Secondly, the transformable (vaikriyika) body originating through austerities is another form of the projectable (aharaka) body only, not an independent transformable body. The Doctrine proclaims that only the transformable (vaikriyika) body obtained on the rise of the 'vaikriyika sarira' name-karma (namakarma) should be known as the transformable (vaikriyika) body. Thus, a single soul can have only four kinds of bodies simultaneously. Other details pertaining to these are mentioned. nirupabhogamantyam // 44 // [antyam ] anta kA kArmaNa zarIra [ nirupabhogam ] upabhoga rahita hotA The last (body) is not the means of enjoyment (upabhoga). That which comes at the end is the last. What is it? The karmic (karmana) body. The receiving of sound, etc., through the channel of the senses is enjoyment (upabhoga). Such enjoyment is not present in the karmic (karmana) body; it is thus without-enjoyment (nirupabhoga). During transit (to take a new birth), there is no perception of sound, etc., as there is presence only of the psychicalsense (bhavendriya) and not the physical-sense (dravyendriya). Now the luminous (taijasa) body also is devoid of enjoyment. Why, then, is the last alone mentioned in the sutra? The luminous body is not the cause of activity (yoga) too. Hence the question of enjoyment does not arise in this case. . . . . . . . . . . . . . . . . . . . . . 103

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Tattvarthasutra These bodies originate in the modes of birth described already. Do these bodies originate without distinction? Or is there any distinction according to the mode of birth? garbhasammUrcchanajamAdyam // 45 // [ garbha ] garbha [ sammUrcchanajam ] aura sammUrcchana janma se utpanna hone vAlA zarIra [ AdyaM ] pahalA audArika zarIra - hai| The first kind of body is attained through the uterine birth - garbhajanma, and spontaneous generation - sammurcchanajanma. According to the order in the sutra, the gross (audarika) body is the first kind of body. That which is attained through uterine birth - garbhajanma, and through spontaneous generation - sammurcchanajanma, is the gross body-audarika sarira. In what birth does the body mentioned next originate? aupapAdikaM vaikriyikam // 46 // [ aupapAdikaM ] upapAdajanma vAle arthAt deva aura nArakiyoM ke zarIra [ vaikriyikam ] vaikriyika hote haiN| The transformable (vaikriyika) body originates by birth in special beds - upapadajanma. 104

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That which is born in special beds (upapada) is 'aupapadika'. Thus, the body that takes birth in special bed must be understood to be the transformable (vaikriyika) body. adhyAya- 2 If the transformable (vaikriyika) body originates in special bed, that body which does not arise from special bed cannot have this attribute of transformableness. This doubt is cleared in the next sutra. labdhipratyayaM ca // 47 // vaikriyika zarIra [ labdhipratyayaM ca ] labdhi - naimittika bhI hotA hai| Attainment (labdhi) is also the cause (of its origin). By 'ca' the transformable body is taken over. Labdhi' is attainment of supernatural powers rddhi - by special austerities (tapa). The transformable (vaikriyika) body attained through labdhi' is labdhipratyaya'. Thus, the transformable (vaikriyika) body is also 'labdhipratyaya' - attained through labdhi'. - Is that the only kind of body caused by attainment, or is there any other kind also? taijasamapi // 48 // [ taijasam ] taijasa zarIra [ api ] bhI labdhi - naimittika hai| The luminous (taijasa) body also is caused by attainment (labdhi). 105

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Tattvarthasutra By the particle 'api', 'labdhipratyaya' is supplied. The luminous (taijasa) body also is caused by the attainment of supernatural powers -rddhi. What is the nature of the projectable (aharaka) body, and in whom does it originate? 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 (aharaka) body, which is auspicious, pure, and without impediment, originates only in the saint of the sixth stage - pramattasamyata. The projectable (aharaka) body is auspicious as it is the cause of the karmas that are auspicious -aharaka kayayoga. Sometimes the cause is identified with the effect. For instance, food which preserves life is called life. Since it (the projectable body) brings about spotless and pure result, it is called pure. Sometimes the effect is identified with the cause. For instance, the thread which is the effect of cotton is called cotton. There is no impediment both ways. The projectable (aharaka) body does not cause impediment to anything else. Nor does anything else cause impediment to the projectable (aharaka) body. The particle 'ca' is used to indicate multiplicity of its (projectable body) uses. Its utility is sometimes to ascertain the possession of extraordinary ........................ 106

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adhyAya-2 powers, sometimes to ascertain the true nature of minute objects and sometimes to safeguard self-control. The word 'aharaka'is repetition of the projectable body mentioned previously (see sutra 2-36). The moment the ascetic originates the projectable body, he comes down to the sixth spiritual stage. Hence it is mentioned that it originates only in the saint of the sixth stage. 'Eva'- only - is used to determine what is intended. It originates only in the ascetic of the sixth stage and not in others. This is how it must be understood. And it should not be understood that the ascetic of the sixth stage has the projectable body only and not the gross body, etc. Thus, the mundane beings possess bodies as indicated. Now, do the three genders obtain in all the four conditions of existence, or is there any rule regarding this? Yes, there is. nArakasammachino napuMsakAni // 50 // [ nAraka sammachino ] nArakI aura sammUrcchana janma vAle [ napuMsakAni ] napuMsaka hote haiN| The infernal-beings (naraki) and the spontaneouslygenerated (sammarcchina) are neuter-sex (napumsaka). The infernal regions are described later. Those who are born in the infernal regions are infernal-beings (naraki). The beings who are born by spontaneous generation are the spontaneously-generated (sammarcchina). The conduct-deluding karmas have two subdivisions - passions (kasaya) and quasi-passions (nokasaya). Owing to the rise of the quasi-passion (nokasaya) called the neuter sex sign - napumsakaveda, and of the inauspicious (asubha) name-karma (namakarma), these - the naraki and the sammurcchina - are born as . . . .. . . . . . . . . . . . . . . . . . 107

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Tattvarthasutra neither men nor women, but as neuter-sex (napumsaka). As a rule, the infernal beings and the spontaneously generated beings are neutersex (napumsaka) only. These do not enjoy even the slightest pleasure which the men and women derive from sweet sound, smell, colour (form), taste and touch. If it is determined thus, it would imply that the mundane beings other than these are of the three sexes. Those who are not neuter-sex (napumsaka) are mentioned next. na devAH // 51 // [ devAH ] deva [ na ] napuMsaka nahIM hote, arthAt devoM ke puruSaliMga aura deviyoM ke strIliMga hotA hai| The celestial beings (deva) are not neuter-sex (napumsaka). The celestial beings (deva) enjoy rare pleasures appertaining to the two sexes, male and female, on account of the rise of auspicious (subha) name-karma (namakarma). Hence, there is no neuter-sex (napumsaka) among them. How many genders are there among the rest? zeSAstrivedAH 1: 114211 [ zeSAH ] zeSa ke - garbhaja manuSya aura tiryaMca - [ trivedAH ] tInoM veda vAle hote haiN| 108 ......

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adhyAya-2 The rest of the beings are of the three sexes (signs - veda). Those with the three sexes (signs - veda) are of three signs (veda). What are the three signs (veda)? These are feminine-sign (striveda), masculine-sign (purusaveda) and neuter-sign (napumsakaveda). How are these established? That which is felt is 'veda'. It means the sign (linga). It is of two kinds, physical (dravyalinga) and psychical (bhavalinga). The physical sign is accomplished by the rise of the name-karmas of the yoni, the genitals, etc. The psychical sign is accomplished by the rise of the quasi-passions (nokasaya). The being in whom conception occurs on the rise of female-feeling karmas is a woman (stri). The being who, on the rise of the masculine-sign (purusaveda), produces offspring is a man (purusa). The being who is devoid of these two capacities is a neuter-sex (napumsaka). These are words of traditional usage. In such words the activity is used for the purpose of derivation. For instance, that which goes is a cow. Otherwise, in the absence of activities such as conceiving and producing offspring, the young and the old among animals and human beings, the celestial beings and those in transit with karmic (karmana) bodies cannot be designated male and female. These three signs occur among the rest, that is, those who have uterine-birth (garbhajajanma). The celestial and other beings have been described as of several kinds on the basis of birth (janma), seat-of-birth (yoni), body (sarira) and sign (linga). Depending on the merit (punya) and the demerit (papa), they attain bodies for their lifetime in the four states of existence (gati). Do they attain their next body after living their full lifetime or even prior to it? . . . . . . . . . . . . . . . . . . . . . 109

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Tattvarthasutra aupapAdikacaramottamadehAsaMkhyeyavarSAyuSo'napavAyuSaH // 53 // [aupapAdika ] upapAda janmavAle deva aura nArakI [ caramottama 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 - upapadajanma, those with final, superior bodies - caramottamadeha, and those of innumerable (asamkhyata) years of age (ayuh), cannot be cut short. 'Aupapadika' has been explained as celestial (deva) and infernal (naraki) beings, born in special beds. "Carama' means ultimate or final; 'uttama' means superior. Those endowed with final and superior bodies are 'caramottama'. They are those beings who have reached the end of the cycle of births and deaths and will attain liberation in the same birth. Innumerable is that which is beyond numerable. Life of innumerable years, indicated by palyopama, etc., pertains to the animals and human beings born in the lands of enjoyment, such as Uttarakuru. 'Apavartya ayuh'is shortening of life by external causes such as poison, weapons, etc. Those whose lives can be cut short are having 'apavartya ayuh' and those whose lives cannot be cut short are having 'anapavartya ayuh'. As a rule, the life of the celestial beings and the others mentioned in the sutra cannot be cut short by external causes. There is no such rule for other living beings. The word 'uttama' in the sutra is intended to indicate the superior nature of the final body, and there is no other special meaning. // iti tattvArthasUtrAparanAmamokSazAstre dvitIyo'dhyAyaH samAptaH // . . . . . . . . . . . . . . . . . 110

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CHAPTER-3 THE LOWER WORLD AND THE MIDDLE WORLD The infernal beings (naraka) have been mentioned in certain sutra, such as 1-21. Who are they? In order to explain this, first their abode, the lower world, is described. ratnazarkarAvAlukApaMkadhUmatamomahAtamaHprabhA bhUmayo ghanAmbuvAtAkAzapratiSThAH saptAdho'dhaH // 1 // adholoka meM ratnaprabhA, zarkarAprabhA, vAlukAprabhA, paMkaprabhA, dhUmaprabhA, tamaHprabhA aura mahAtama:prabhA - ye sAta bhUmiyA~ haiM aura ghanodadhivAtavalaya ghanavAtavalaya, tanuvAtavalaya tathA AkAza ke sahAre krama se nIce-nIce sthita haiN| The lower world consists of seven earths - Ratnaprabha, Sarkaraprabha, Valukaprabha, Pankaprabha, Dhumaprabha, Tamahprabha and Mahatamahprabha - one below the other, and surrounded by the three kinds of air and the space (akasa). The word 'prabha'is taken with each of these earths. As these earths have the lustre of jewels (ratna), etc., these are called Ratnaprabha, etc. That which has the lustre of jewels (ratna) is Ratnaprabha. That which has the lustre of pebbles (sarkara) is Sarkaraprabha. That which has the lustre of sand (valuka) is Valukaprabha. That which has the lustre of clay or mud (panka) is Pankaprabha. That which has the lustre of smoke (dhuma) is Dhumaprabha. That which has the lustre of darkness (tamah) is Tamahprabha. That which is like thick ........................ 111

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Tattvarthasutra darkness (mahatamah) is Mahatamahprabha. These names are derived in this manner. The word 'earth' is intended to indicate the particular nature of the substratum which is solid like the earth. The infernal regions are not like the layers of heavens, which rest without any substratum like the earth. But the infernal regions rest on solid earth. The circles of atmosphere are mentioned in order to indicate the support of these earths. All these earths (which comprise the infernal regions) are successively surrounded by the circle of humid atmosphere - ghanodadhivatavalaya. The sheath of humid atmosphere is supported by the circle of dense air-ghanavatavalaya. The circle of dense air rests in thin air-tanuvatavalaya, which rests in space (akasa). And space rests in itself, as it is itself the support and the supported. Each of these three supports (zones) has the thickne of twenty thousand yojana. The number 'seven' is intended to exclude any other number; there are only seven earths, neither eight nor nine. The phrase 'adho(a)dhah'indicates that these are one below the other and not transverse, parallel or horizontal. The space (akasa) has two parts, the non-universe-space (alokakasa) and the universe-space (lokakasa). (see Fig.-1) The universe-space (lokakasa) is in the centre of the non-universe-space (alokakasa). It, the universe-space (lokakasa), is without a creator - akrtrima, without a beginning and an end-anadinidhana, and comprises six substances (dravya). In the north and the south directions, everywhere, from the bottom to the crest, its extension is seven rajju. In the east and west directions, its extension is seven rajju at the bottom. As we go up to the height of seven rajju, the extension decreases from both sides till it reduces to one rajju. As we go further up to the height of ten rajju, the extension increases from both sides till it reaches five rajju. Then, at the height of fourteen rajju, the extension reduces again from both sides till it reaches one rajju. Viewed from the east to the west, the universe is like the image of a standing man with legs wide-apart, and arms folded with hands resting on the waist. The lower part of the universe is like the cane-stool (asana), the middle part is like the frill Ghalara), and the top part is like the Indian percussion instrument .. . . . . . . . . . . . . . . . . . . . . 112

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adhyAya-3 Fig.-1 - The universe (loka) and the non-universe (aloka) alokakasa THE INFINITE SPACE BEYOND THE UNIVERSE IS CALLED THE NON-UNIVERSE (316 ) UPPER WORLD Urdhvaloka THE lokakasa THE THREE WORLDS THE COMPRISE MIDDLE > THE UNIVERSE WORLD madhyaloka ( ich) THE LOWER WORLD adholoka lokakasa alokakasa called 'mrdanga'. The universe-space has three parts: the loweruniverse (adholoka), the middle-universe (madhyaloka), and the upper-universe (urdhvaloka). Mount Meru is in the centre of the middle-universe (madhyaloka). The height of Mount Meru is one hundred thousand and forty yojana. The part below Mount Meru is the lower-universe (adholoka), the part above is the upper-universe (urdhvaloka), and the transverse region is the middle-universe (madhyaloka). Its expanse being transverse, the middle-universe (madhyaloka) is also called the transverse-universe (tiryagloka). The lower-universe (adholoka) is the subject matter of the present sutra. Where are the abodes of infernal beings on these earths? Are these everywhere or in some places only? . . . . . . . . . . . . . . . . . . . . . 113

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Tattvarthasutra tAsu triMzatpaJcaviMzatipaJcadazadazatripazconaikanaraka zatasahasrANi pazca caiva yathAkramam // 2 // una pRthivIyoM meM krama se pahalI pRthivI 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| 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 abodes1 (naraka), respectively. In these earths, namely, Ratnaprabha, and so on, the numbers of infernal abodes are mentioned, in that order. The number of abodes in Ratnaprabha is thirty hundred thousand, in Sarkaraprabha twentyfive hundred thousand, in Valukaprabha fifteen hundred thousand, in Pankaprabha ten hundred thousand, in Dhumaprabha three hundred thousand, in Tamahprabha one hundred thousand less five, and in Mahatamahprabha just five. In the first earth (Ratnaprabha) there are thirteen layers. Below that, up to the seventh, the layers are less by two in each earth. Other details must be ascertained from special treatises dealing with the universe (loka). What are the peculiarities of the infernal beings in these earths? 1- The infernal abodes (naraka) are cavities or hollow places in the earth. . . . . . . . . . . . . . . . . . . . . . . . . 114

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adhyAya-3 nArakA nityAzubhataralezyApariNAmadehavedanAvikriyAH // 3 // nArakI jIva sadaiva hI atyanta azubha lezyA, pariNAma, zarIra, vedanA aura vikriyA ko dhAraNa karate haiN| The thought-colouration (lesya), environment (parinama), body (deha), suffering (vedana) and deeds (vikriya) of the infernal-beings (naraki) are incessantly more and more inauspicious (asubha), successively. Thought-colouration (lesya), etc., have already been explained. These are of greater impurity in infernal beings than in the animals. And among the classes of infernal beings themselves, the impurity (foulness) is greater as we go down the infernal regions. 'Nitya' means perpetually, incessantly. Thus, the thought-colouration (lesya), environment (parinama), body (deha), suffering (vedana) and deeds (vikriya) of the infernal beings are incessantly more and more impure. In the first and the second regions the prevailing complexion of thought is grey (kapota). In the upper part of the third region it is grey (kapota) and in the lower part blue (nila). In the fourth it is blue (nila). In the upper part of the fifth it is blue (nila) and in the lower part black (krsna). In the sixth it is black (krsna) and in the seventh pitch-black (parama-krsna). It is said that the physical-colouration (dravyalesya) is the same till the end of one's life, but the thought-colouration (bhavalesya) changes within one muhurta. The word 'parinama' in the sutra refers to the environment or the prevailing nature in terms of touch (sparsa), taste (rasa), smell (gandha), colour (varna) and sound (sabda). These are successively more inauspicious and disagreeable, and cause great suffering. Because of the rise of inauspicious name-karma (namakarma), the bodies (deha) of infernal beings are successively more inauspicious. These are more and more deformed, loathsome and hideous in shape, and disgusting to look at. . . . . . . . . . . . . . . . . . . . . . . . . 115

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Tattvarthasutra Their height in the first region is seven dhanusa, three hatha and six angula. It doubles succesively as we go down the seven earths. Owing to the internal rise of inauspicious-feeling (asatavedaniya) karmas, they incessantly suffer greatly from extreme heat and cold of the external environment. In the first four earths, the abodes cause agony by heat alone. In the fifth earth, two hundred thousand abodes of the upper part have intense heat and one hundred thousand abodes of the lower part intense cold. In the sixth and the seventh earths, suffering is caused by intense cold alone. The infernal beings intend to perform good deeds (vikriya), but end up committing only the wicked deeds. They desire to do things that can bring about happiness but end up generating misery alone. Lower and lower down, these dispositions become worse and worse. Is distress caused to infernal beings by heat and cold alone? Or are there other sources of suffering and torment? parasparodIritaduHkhAH // 4 // nArakI jIva paraspara eka-dUsare ke liye du:kha utpanna karate haiM (apy? Med ) They (the infernal beings) cause pain and suffering to one another. How do they cause pain and suffering to one another? Due to the fruition of wrong-belief (mithyadarsana), the infernal beings possess, from birth, wrong-clairvoyance - vibhanga avadhijnana. Due to this, they are able to see the cause of their pain and suffering. Seeing each other, their anger develops into a rage. They recollect their past lives and are actuated by intense animosity. They begin to hit each other .. . . . . . . . . . . . . . . . . . . . . 116

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adhyAya-3 like dogs and jackals. By their power of changing forms, they make weapons such as sword, hatchet, axe, spear, pike, javelin and crowbar and with these and also using their hands, feet and teeth, indulge in cutting, splitting, paring and biting, causing intense pain and suffering to one another. Are there any other causes of pain? saMkliSTAsurodIritaduHkhAzca prAk caturthyAH // 5 // aura ve cauthI pRthivI se pahale-pahale (arthAt tIsarI pRthivI paryanta) atyanta saMkliSTa pariNAma ke dhAraka asurakumAra devoM ke dvArA duHkha pAte haiM arthAt 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 Asurakumara, prior to the fourth earth. Among the celestial beings (deva), there are deva with the fasura' name-karma (namakarma) that makes them highly agitated, with tendency to torment others. Hence they are called fasura' (demons). Owing to the evil thoughts experienced by them in their previous births, they acquire such demerit and are actuated by malevolence continually. It is not that all 'asura' cause pain to others. Only some 'asura', such as 'Ambabarisa', cause pain to the infernal (naraka) beings. 'Prak caturthyah' - prior to the fourth - indicates the limit; it means that the wicked fasura' cause pain only in the first three infernal earths. "Ca' is intended to include the causes of pain mentioned in the previous sutra(s). The 'asura' cause pain by actions ....................... 117

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Tattvarthasutra such as making the infernal beings drink molten iron, embrace redhot iron pillars, ascend and descend the tree with sharp thorns, strike others with hammers. Also, by cutting them with hatchets and knives, by sprinkling boiling oil on them, by frying them in an iron vessel, by parching them in an oven, by drowning them in river 'Vaitarani', and by grinding them in the oil-press. Though their bodies are cut and rent asunder, they do not meet with premature death, for their lifetime cannot be cut short. If so, let their span of life be mentioned. teSvekatrisaptadazasaptadazadvAviMzatitrayastriMzatsAgaropamA sattvAnAM parA sthitiH // 6 // una narakoM ke nArakI jIvoM kI utkRSTa sthiti (Ayu) krama se pahale meM eka sAgaropama, dUsare meM tIna sAgaropama, tIsare meM sAta sAgaropama, cauthe meM dasa sAgaropama, pA~caveM meM satraha sAgaropama, chaTThe meM bAIsa sAgaropama aura sAtaveM meM teMtIsa sAgaropama hai| In these seven infernal regions the maximum duration of life is one, three, seven, ten, seventeen, twenty-two and thirty-three sagaropama, respectively. 'Respectively' is supplied. With regard to these regions one, three, etc., sagaropama are taken respectively. In Ratnaprabha, the maximum lifetime is one sagaropama, in Sarkaraprabha three, in Valukaprabha seven, in Pankaprabha ten, in Dhumaprabha seventeen, in Tamahprabha twenty-two, and in Mahatamahprabha thirty-three sagaropama. 'Para' means maximum, 'sattvanam' - of infernal beings - is 118 ........

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adhyAya-3 intended to make clear that these lifetimes pertain to the infernal beings and not to the regions (earths). The lower world consisting of the seven earths has been described. Now the transverse world - tiryagloka - is to be described. Why is it called transverse world (tiryagloka)? It is called so as it consists of innumerable concentric island-continents, extending one beyond the other in transverse position up to the ocean of Svayambhuramana. What are these? jambUdvIpalavaNodAdayaH zubhanAmAno dvIpasamudrAH // 7 // isa madhyaloka meM zubha-zubha nAma vAle jambUdvIpa ityAdi dvIpa aura lavaNoda ityAdi samudra haiN| Jambudvipa, etc., are the continents and Lavanoda, etc., are the oceans, having auspicious names. Jambudvipa and the others are the continents. Lavanoda and the others are the oceans. The continents and the oceans bear all the auspicious names current in the world. The first few are as follows Haj ti ooroo Names of the continents: 1. Jambudvipa 2. Dhatakikhanda Puskaravara Varunivara Ksiravara Ghrtavara Iksuvara Nandisvaravara Arunavara Hajos ti ooroo Names of the oceans: 1. Lavanoda 2. Kaloda 3. Puskaravara Varunivara Ksiravara Ghrtavara 7. Iksuvara 8. Nandisvaravara Arunavara . . . . . . . . . . . . . . . . . . . . . . 119

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Tattvarthasutra Thus innumerable continents and oceans must be understood up to the Svayambhuramana ocean. The extension, arrangement and shape of these are mentioned in the next sutra. dviddhirviSkambhAH pUrvapUrvaparikSepiNo valayAkRtayaH // 8 // pratyeka dvIpa-samudra dUne-dUne vistAra vAle aura pahale-pahale ke dvIpa-samudroM ko ghere hue cUr3I ke AkAra vAle haiN| Each continent or ocean is of double the extension of the preceding ocean or continent. These are circular in shape; each encircles the immediately preceding one. Repetition of the word 'dvin' - 'dvihdvih' - is intended to indicate successive action; that is, each is double the extension of the previous one. The extension of the first ocean Lavanoda is double that of the first continent Jambudvipa. The extension of the second continent Dhatakikhanda is double that of the first ocean Lavanoda, and so on. It is mentioned that one surrounds the other to show that these are not situated as villages and towns. The phrase "circular in shape' is intended to exclude shapes like the rectangle or the square. Now the position, shape and extension of Jambudvipa must be mentioned as the dimensions of the rest follow from this tanmadhye merunAbhirvRtto yojanazatasahasraviSkambho jambUdvIpaH // 9 // una saba dvIpa-samudroM ke bIca meM jambUdvIpa hai, usakI nAbhi ke samAna 120

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adhyAya-3 sudarzana meru hai, tathA jambUdvIpa thAlI ke samAna gola hai aura eka lAkha yojana usakA vistAra hai| In the middle of these oceans and continents is Jambudvipa, round and one hundred thousand yojana in diameter. Mount Meru (Meru parvata) is at the centre of this continent, like the navel in the body. In the middle of these means in the middle of the concentric oceans and continents mentioned already. Mount Meru is in the centre of Jambudvipa, like the navel in the body. In the centre of which is Mount Meru, which is round like the disc of the sun, and which is one hundred thousand yojana in diameter, is Jambudvipa. Why is it called Jambudvipa? It is called Jambudvipa because it has the 'Jambu' tree as its distinguishing mark. In the Uttarakuru region of Jambudvipa there is this 'Jambu' tree, beginningless and eternal, made of earth, uncreated, and surrounded by its satellite trees. What are the seven divisions of Jambudvipa, separated by the six mountain-chains? bharatahaimavataharivideharamyakahairaNyavatairAvatavarSAH kSetrANi // 10 // isa jambUdvIpa meM bharatavarSa, haimavatavarSa, harivarSa, videhavarSa, ramyakavarSa, hairaNyavatavarSa aura airAvatavarSa - ye sAta kSetra haiN| Bharatavarsa, Haimavatavarsa, Harivarsa, Videhavarsa, Ramyakavarsa, Hairanyavatavarsa and Airavatavarsa are the seven regions (ksetra). 121

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Tattvarthasutra The names Bharata and the rest are prevalent from eternity and are without cause. Where is Bharatavarsa (Bharataksetra) situated? It is the country in the south of the mountain chain of Himavan parvata and surrounded by ocean on the other three sides. It is in the shape of a bow. It is divided into six regions by the mountain chain of Vijayardha parvata and the two rivers, Ganga and Sindhu. In the north of (small) Himavan parvata and south of Mahahimavan parvata, and surrounded by ocean in the east and the west, is the Haimavatavarsa (Haimavataksetra). In the south of the mountain chain of Nisadha parvata and north of the Mahahimavan parvata, and surrounded by ocean in the east and the west, lies the Harivarsa (Hariksetra). In the rth of the mountain chain of Nisadha parvata and south of Nila parvata, and surrounded by ocean in the east and the west, is the Videhavarsa (Videhaksetra). In the north of the mountain chain of Nila parvata and south of Rukmi parvata, and surrounded by ocean in the east and the west, is the Ramyakavarsa (Ramyakaksetra). In the north of the mountain chain of Rukmi parvata and south of Sikhari parvata, and surrounded by ocean in the east and the west, is the Hairanyavatavarsa (Hairanyavataksetra). In the north of the mountain chain of Sikhari parvata, and surrounded by ocean on the other three sides, is the Airavatavarsa (Airavataksetra). It is divided into six regions by the mountain chain of Vijayardha parvata and the two rivers, Rakta and Raktoda. The mountain chains have been mentioned as six. What are these and how do these run? tadvibhAjinaH pUrvAparAyatA himavanmahAhimavanniSadhanIla rukmizikhariNo varSadharaparvatAH // 11 // una sAta kSetroM kA vibhAga karane vAle pUrva se pazcima taka lambe himavAn, . . . . . . . . . . . . . 122

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adhyAya-3 mahAmahimavAn, niSadha, nIla, rukmI aura zikharI ye chaha varSadhara parvata haiN| (varSa=kSetra) The six mountain chains Himavan, Mahahimavan, Nisadha, Nila, Rukmi, and Sikhari, running from east to west, divide these regions. These mountain chains divide the Jambudvipa into seven regions mentioned already. These extend from east to west, touching the Lavanasamudra (Lavanoda ocean) on both sides. These names have been current from eternity and are without cause. These are called varsadhara parvata' as these divide the land into regions. Where is Himavan, also called 'small' (ksudra) Himavan? It is on the borders of Bharata and Haimavata. It is one hundred yojana in height. The maountain chain of Mahahimavan divides the regions (ksetra) Haimavatavarsa and Harivarsa. The height of Mahahimavan is two hundred yojana. Nisadha is in south of Videhavarsa and north of Harivarsa. It is four hundred yojana in height. The other three mountain chains divide the remaining regions (ksetra). Their heights are four hundred, two hundred and one hundred yojana, respectively. The foundation of these mountains is one-fourth of the height. The next sutra describes their colours. hemArjunatapanIyavaiDUryarajatahemamayAH // 12 // ye parvata krama se svarNa, cA~dI, tapAyA huA sonA, vaiDUrya (nIla) maNi, cA~dI aura svarNa jaise raMga ke haiN| The mountain chains are of these colours: gold (hema), white (arjuna), purified gold (tapaniya), blue-gem 123

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Tattvarthasutra (vaidurya), silvery (rajata) and golden (hemamaya), respectively. The mountains are of these colours. Himavan is golden, like the Chinese silk. Mahahimavan is white. Nisadha is like the heated gold; like the rising sun. Nila is blue like the neck of the peacock. Rukmi is silvery white. Sikhari is golden, like the Chinese silk. Other details of these mountain chains are given in the next sutra. maNivicitrapArvA upari mUle ca tulyavistArAH // 13 // ina parvatoM kA pArzva citra-vicitra maNiyoM kA hai aura Upara-nIce tathA madhya meM eka samAna vistAra vAlA hai| Studded with various jewels, the sides of these mountains are variegated and the mountains are of equal width at the foot, in the middle and at the top. Being studded with precious stones of different colours and lustre, the sides of these mountains are variegated. The words 'upari', etc., are intended to exclude unwanted shapes. 'Ca' is intended to include the middle. The breadth is the same at the foot, in the middle and at the top. The lakes situated on top of these mountains are mentioned next. padmamahApadmatigiJchakesarimahApuNDarIkapuNDarIkA hradAsteSAmupari // 14 // . . . . . . . . . . . . . . . . . 124

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adhyAya-3 ina parvatoM ke Upara krama se padma, mahApadma, tigiJcha, kesarI, mahApuNDarIka aura puNDarIka nAma ke hrada - sarovara haiN| Padma, Mahapadma, Tigincha, Kesari, Mahapundarika, and Pundarika, respectively, are the lakes on top of these mountains. These are the names, respectively, of the lakes on top of Himavan and other mountains. The size and shape of the first of these lakes are mentioned. prathamo yojanasahastrAyAmastadarddhaviSkambho hRdaH // 15 // pahalA padma sarovara eka hajAra yojana lambA aura lambAI se AdhA arthAt pA~ca sau yojana caur3A hai| The first lake is one thousand yojana in length and half of it in breadth. The length, from east to west, of lake Padma is one thousand yojana. Its breadth, from north to south, is five hundred yojana. The bottom of the lake is made of adamant. Its banks are variegated, studded with gold and jewels. Its depth is indicated in the next sutra. dazayojanAvagAhaH // 16 // pahalA sarovara dasa yojana avagAha ( gaharAI ) vAlA hai| ...... 125

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Tattvarthasutra The depth (avagaha) of the first lake is ten yojana. 'Avagaha'is depth. The depth of lake Padma is ten yojana. What is in the middle of it? 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. 'Yojanam' means of the extent of one yojana. It amounts to this: each petal measures one-fourth of a yojana (one krosa) and the pericarp half a yojana (two krosa). Hence, the lotus is one yojana (= four krosa) long and one yojana broad. The lotus consists of a multitude of petals (1011 in number, see 'Trilokasara', verse 569) densely packed, and its stalk has the height of one half of a yojana (two krosa), from the surface of the water. What are the dimensions of the other lakes and lotuses? tadviguNadviguNA hRdAH puSkarANi ca // 18 // Age ke sarovara tathA kamala pahale ke sarovaroM tathA kamaloM se krama se dUne-dUne vistAra vAle haiN| The lakes as well as the lotuses on further mountains are each double the magnitude of the previous one. ........ 126

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adhyAya-3 Repetition in 'taddvigunadvigunah' is intended to convey that these are, each, double the previous one. Double in regard to what? It means double in regard to length, breadth and depth, Mahapadma is double the length, breadth and depth of Padma. Tigincha's length, breadth and depth is double that of Mahapadma. The same applies to lotuses also; each lotus is double, in length, etc., of the previous one. It is like this: lotus Padma is one yojana long and one yojana broad, lotus Mahapadma two yojana, lotus Tigincha four yojana, lotus Kesari four yojana, lotus Mahapundarika two yojana, and lotus Pundarika one yojana. (see 'Trilokasara', verse 570). The names of the nymphs (devi), their lifetime, and their retinue are mentioned next. 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 haiN| In these lotuses live the nymphs (devi) called Sri, HIi, Dhsti, Kirti, Buddhi and Laksmi, respectively, whose lifetime is one palyopama each and who live with samanika and parisad classes of deva. In the middle of the pericarps of the lotuses, there are snowwhite mansions, lovelier than the full moon of the autumnal season, one krosa long, half a krosa broad and three-fourth of a krosa high. The nymphs (devi) called Sri, Hri, Dhrti, Kirti, Buddhi and Laksmi reside ............... . ...... 127

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Tattvarthasutra in the six lotuses, Padma and others, respectively. Their duration of life is one palyopama. Samanika are called so because they are of equal status. Samanika and parisad are classes of deva. These deva reside in mansions on peripheral lotuses, surrounding the primary lotuses. What are the rivers dividing the regions? gaMgAsindhurohidrohitAsyAhariddharikAntAsItAsItodAnArInarakAntAsuvarNarUpyakUlAraktAraktodAH saritastanmadhyagAH // 20 // (bharata meM) gaMgA, sindhu, (haimavata meM) rohita, rohitAsyA, (harikSetra meM) harit, harikAntA, (videha meM) sItA, sItodA, (ramyak meM) nArI, narakAntA, (hairaNyavata meM) suvarNakUlA, rUpyakUlA aura (airAvata meM) raktA, raktodA, isa prakAra Upara kahe hue sAta kSetroM meM caudaha nadiyA~ bIca meM bahatI haiN| Ganga, Sindhu, Rohita, Rohitasya, Harit, Harikanta, Sita, Sitoda, Nari, Narakanta, Suvarnakula, Rupyakula, Rakta, and Raktoda are the rivers flowing across these regions (Bharatavarsa and the rest). The mention of 'rivers' is to clarify that these are not lakes. Do these rivers flow in the interior, border or vicinity of the regions? These flow in the middle of the regions. What are the regions and the directions in which these rivers flow? . . . . . . . . . . . . . . . . . . . . . 128

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adhyAya-3 dvayordvayoH pUrvAH pUrvagAH // 21 // (ye caudaha nadiyA~ do ke samUha meM lenA cAhiye) hara do-do ke samUha meM se pahalI-pahalI nadI pUrva kI ora bahatI hai (aura usa dizA ke samudra meM milatI hai)| The first of each pair of rivers flows eastwards. The sutra specifies that these rivers are in groups of two and each group flows in one region. It precludes the interpretation that all the rivers flow in one region. The directions are also indicated by the phrase 'purvah purvagah'. The first river in each group falls into the eastern ocean. These are eastern rivers. On what basis is the first to be taken? The sutra clarifies that the first seven rivers mentioned are not to be taken as the first rivers. First of each pair is to be taken as 'first' and these only are the eastern rivers. What is the direction of the rest? zeSAstvaparagAH // 22 // bAkI rahI sAta nadiyA~ pazcima kI ora jAtI haiM (aura usa tarapha ke samudra meM milatI haiN)| The rest are the western rivers. Those which have been left out from each pair must be understood as the western rivers. As these flow into the western ocean, these are called the western rivers. River Ganga rises from lake Padma and flows through its eastern archway. River Sindhu originates from its 129

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Tattvarthasutra archway in the west. River Rohitasya proceeds from its archway in the north. River Rohita rises from lake Mahapadma and flows through its archway in the south. That which flows from its archway in the north is river Harikanta. That which rises from lake Tigincha and flows through its southern outlet is river Harita. That which flows through its northern outlet is river Sitoda. That which rises from lake Kesari and flows through its southern archway is river Sita. That which flows through its northern archway is river Narakanta. That which rises from lake Mahapundarika and flows through its southern archway is river Nari. That which flows through its northern archway is river Rupyakula. That which rises from lake Pundarika and flows through its southern archway is river Suvarnakula. That which flows through its eastern archway is river Rakta. And that which flows through its western archway is river Raktoda. Their tributaries are enumerated in the next sutra. caturdazanadIsahasraparivRtA gaMgAsindhvAdayo nadyaH // 23 // gaMgA-sindhu Adi nadiyoM ke yugala caudaha-caudaha hajAra sahAyaka nadiyoM se ghire hue haiN| The rivers Ganga, Sindhu, etc., have 14,000 tributaries. Why should "Ganga, Sindhu, etc.,' be mentioned in the sutra? It is to include these rivers. But are these rivers, the subject of description. not naturally included? It should not be considered so. The sutra has reference only to the immediately preceding rule or exception. According to this principle this would include only the western rivers. The term 'Ganga, etc.,' would include only the eastern rivers. Hence 'Ganga, Sindhu, etc.,' is used to include both. The word 'nadi'-riveris used in the sutra to associate this number with 'dvigunadvigunah'. . . . . . . . . . . . . . . . . . . . 130

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adhyAya-3 Therefore, river Ganga and river Sindhu, each, has 14,000 tributaries. The groups of rivers in the other regions have twice the number of tributaries up to the Videha region. Beyond that the tributaries are less by half the number. This means that rivers Rohita and Rohitasya, each, has 28,000 tributaries. Rivers Harit and Harikanta, each, has 56,000 tributaries. Rivers Sita and Sitoda, each, has 1,12,000 tributaries. Rivers Nari and Narakanta, each, has 56,000 tributaries. Rivers Suvarnakula and Rupyakula, each, has 28,000 tributaries. And, rivers Rakta and Raktoda, each, has 14,000 tributaries. The expanse of the regions (ksetra) is mentioned next. bharataH SaDviMzatipazcayojanazatavistAraH SaTcaikonaviMzatibhAgA yojanasya // 24 // bharata kSetra kA vistAra, pA~ca sau chabbIsa yojana aura eka yojana ke unnIsa bhAgoM meM se chaha bhAga adhika hai| The width (from south to north) of the region Bharata is 526 6/19 yojana. That which is 526 yojana in width (from south to north) is Bharata. Is it only so much? No; 6/19 yojana is added to it. The widths of the other regions are indicated next. tadviguNadviguNavistArA varSadharavarSA videhAntAH // 25 // videhakSetra taka ke parvata aura kSetra bharatakSetra se dUne - dUne vistAra vAle haiN| 131

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Tattvarthasutra The mountains and the regions are double and double in width up to Videha. Those whose widths are double and double that of Bharata are meant. Whose widths are double and double? The widths of the mountains and the regions. Are all double in width? No. Up to Videha these are double of the preceding ones. What are the widths of the mountains and the regions in the north of Videha? uttarA dakSiNatulyAH // 26 // videha kSetra se uttara ke tIna parvata aura tIna kSetra, dakSiNa ke parvata kSetroM ke samAna vistAra vAle haiN| aura Those in the north are equal to those in the south. By 'uttara' the regions and the mountains from Airavata and Nila are taken. These are equal to those in the south, namely, Bharata, etc. This rule applies to all that has been described before. Therefore, the lakes, the lotuses, and the rest, are also equal in magnitude, etc. Are the experiences, and so on, of human beings the same or different in these regions? bharatairAvatayorvRddhihrAsau SaTsamayAbhyAmutsarpiNyavasarpiNIbhyAm // 27 // chaha samayoM kI apekSA se utsarpiNI aura avasarpiNI ke dvArA bharata aura airAvata kSetroM meM jIvoM ke anubhavAdi kI vRddhi-hAni hotI rahatI hai| 132

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adhyAya-3 In Bharata and Airavata there is rise (regeneration) and fall (degeneration) during the six periods of the two aeons of regeneration and degeneration. On what basis are there rise and fall? It is on the basis of the six periods of regeneration and degeneration. Of what regions? Of Bharata and Airavata regions. It must be understood that rise and fall is not of the regions; this is impossible. Rise and fall happen to the human beings in these regions. The rise and fall - increase and decrease - pertain to human beings in Bharata and Airavata regions. In what respect do human beings increase and decrease? It is with regard to intellect (anubhava), age (ayuh), bodily stature (pramana), etc. Again, by what are these increase and decrease caused? These are caused by time (kala). Time (kala) has two half-cycles, the ascending-utsarpini - and the descending - avasarpini. Each of these two is of six divisions. These two are significant names. That half-cycle in which the characteristics of intellect, etc., have ascending tendency is utsarpini. And that half-cycle in which intellect, etc., have descending tendency is avasarpini. The descending half-cycle has six divisions: 1) susamasusama, of 4 kotakoti sagaropama; 2) susama, of 3 kotakoti sagaropama; 3) susamadussama, of 2 kotakoti sagaropama; 4) dussamasusama, of 1 kotakoti sagaropama minus 42,000 years; 5) dussama, of 21,000 years; and 6) atidussama, of 21,000 years. The ascending (utsarpini) half-cycle has the same divisions but in reverse order, from atidussama to susamasusama. In this half-cycle there is the all-round, progressive increase in age, strength, stature and happiness of living beings. Each half cycle, the ascending (utsarpini) and the descending (avasarpini), consists of 10 x 1 crore x 1 crore addha-sagaropama (10 kotakoti sagaropama). Thus, one cycle of time (kalpakala) gets over in 20 kotakoti sagaropama. 133

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Tattvarthasutra At the beginning of susamasusama, of 4 kotakoti sagaropama, human beings are of the same nature as those of Uttarakuru. There is gradual decrease during the period, and then comes the second period, susama, of 3 kotakoti sagaropama. At the commencement of this period, human beings are equal to those of Harivarsa. And after gradual decrease during this period, comes susamadussama, of 2 kotakoti sagaropama. At the commencement of this period, human beings are equal to those of Haimavata. After gradual decrease commences the fourth period, dussamasusama, of 1 kotakoti sagaropama minus 42,000 years. At the commencement of this period, human beings are equal to those of Videha. Then, after gradual decrease comes the fifth period, dussama, of 21,000 years. Lastly, after gradual decrease, comes atidussama, again of 21,000 years. Similarly, the ascending half-cycle must also be understood but in the reverse order. What is the nature of the other regions? 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. The regions other than Bharata and Airavata have stable states or conditions. In those regions there are no ascending or descending halfcycles of time. Do human beings in those regions have the same duration of life or are there differences? .. . . . . . . . . . . . . . 134

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adhyAya-3 ekadvitripalyopamasthitayo haimavatakahArivarSakadaivakuravakAH 117811 haimavataka, hArivarSaka, aura devakuruvaka (videhakSetra ke antargata eka vizeSa sthAna ke manuSya) krama se eka palyopama, do palyopama aura tIna palyopama kI Ayu vAle hote haiN| The lifetimes of human beings in Haimavata, Hari and Devakuru are one, two and three palyopama, respectively. The human beings born in Haimavata are 'haimavataka'. Similarly, with regard to the others - 'harivarsaka' and 'daivakuravaka'. 'Haimavataka' and the rest are three. One and the others are three. These are considered, respectively. The lifetime of 'haimavataka' is one palyopama, that of 'harivarsaka' is two palyopama, and that of daivakuravaka'is three palyopama. In the two-and-a half continents (dvipa) in which human beings live there are five Haimavata regions. There the period of susamadussama prevails always; the lifetime of human beings is one palyopama; the height is two thousand bows (dhanusa); they take food on alternate days; the colour of their bodies is like the blue lotus. In the five Harivarsa regions the period of susama prevails always. The lifetime of human beings is two palyopama; the height is four thousand bows (dhanusa); they take food after an interval of two days; the colour of their bodies is white like the conch-shell. In the five Devakuru regions the period of susamasusama prevails always. There the lifetime of human beings is three palyopama; the height is six thousand bows (dhanusa); they take food after an interval of three days; the colour of their bodies is yellow like gold. What is the condition in the regions of the north? . . . . . . . . . . . . . . . . . . . 135

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Tattvarthasutra tathottarAH // 30 // uttara ke kSetroM meM rahane vAle manuSya haimavatakAdika dakSiNa ke manuSyoM ke samAna hote haiN| The condition in the north is the same as in the south. The human beings in the regions of north must be understood to be like those in the south, as already explained. The human beings in the region Hairanyavata are similar in all respects to those in the region Haimavata. The human beings in the region Ramyaka are similar in all respects to those in the region Harivarsa. And human beings in the region Uttarakuru are similar in all respects to those in the region Devakuru. Now what is the duration of life in the five Videha regions? videheSu saGkhayeyakAlAH // 31 // videha kSetroM meM manuSyoM kI Ayu saMkhyAta varSa kI hotI hai| In the Videha regions the lifetime of human beings is numerable (samkhyata) years. In all the five Videha regions the duration of life of human beings is numerable (samkhyata) years. The time like that of the closing period of susamadussama prevails throughout. The height of human beings is five hundred bows (dhanusa); they take food everyday. The maximum duration of life is one purvakoti years and the minimum is antarmuhurta. The following verse is quoted in this connection. "One . . . . . . . . . . . . . . . . . . . 136

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adhyAya-3 purva should be known as seventy lakh crore and fifty-six thousand crore years."1 This comes to 70560000000000 years. One purvakoti = 1 crore x 1 purva = 70560000000000 x 10000000 years. The extent of Bharata has already been mentioned. It is stated again in another way. bharatasya viSkambho jambUdvIpasya navatizatabhAgaH // 32 // Hea & fat fatare oftesta fal Vapor Hoodi 4m1 - 1/190 - The width of Bharata region is one hundred and ninetieth part - 1/190 - that of Jambudvipa. The width of the Bharata region is one hundred and ninetieth part of Jambudvipa, which is 1,00,000 yojana. It equals 526 6/19 yojana, as mentioned already (in sutra 3-24). There is a mound surrounding Jambudvipa, which is encircled by the ocean Lavanasamudra, whose width is 2,00,000 yojana. The ocean Lavanasamudra is encircled by the island Dhatakikhanda, whose width is 4,00,000 yojana. The next sutra is intended to describe regions in Dhatakikhanda. 1 - This is also mentioned in another way: "1 purvanga = 84 lakh years; 1 purva = 84 lakh < 1 purvanga = 84 lakh 84 lakh years = 70560000000000 years. 1 purvakoti = 1 crore x 1 purva. (1 crore = 10 million = 100 lakh = 100,00,000) (see 'Harivansapurana', p. 133, and 'Adipurana', p. 693-694.) 137

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Tattvarthasutra feerfronlaus 113311 dhAtakIkhaNDa nAma ke dUsare dvIpa meM kSetra, kulAcala, meru, nadI ityAdi saba kI racanA jambUdvIpa se dUnI-dUnI hai| In Dhatakikhanda the regions and the mountains, etc., are double that of Jambudvipa. The recurrence of the regions and the rest in Bharata is intended here. The sutra indicates that there are two Bkarata, etc., with double the width, etc. It is as follows. The ends of Dhatakikhanda touch the two oceans Lavanoda (Lavanasamudra) and Kaloda. Two mountain ranges 'Isvakara' running from south to north divide Dhatakikhanda into east Dhatakikhanda and west Dhatakikhanda. In the middle of these eastern and western parts, there are two mountains called 'Mandara' or 'Mount Meru'. On the two sides of these mountains are situated the regions such as Bharata and the mountains such as Himavan. Thus it must be understood that there are two Bharata, two Himavan and so on in Dhatakikhanda. The extent of these mountain ranges is double the extent of those in Jambudvipa. These moun ranges are midway between the regions as spokes in the wheel. As the *Jambu' tree is situated in Jambudvipa, in similar position is the 'Dhataki' tree with its attendant trees in Dhatakikhanda. It is from this tree that the renowned name Dhatakikhanda is derived. The ocean encircling Dhatakikhanda is Kaloda. Its embankment is as if fashioned by a chisel. Its width is 8,00,000 yojana. That which encircles the ocean Kaloda is Puskaradvipa, whose width is 16,00,000 yojana. Just as the continents and oceans are double in extension, it would mean that the regions, etc., are twice the number in the next continent. The next sutra is intended to determine the difference in this respect. 138

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adhyAya-3 puSkarArddhe ca // 34 // puSkarArddha dvIpa meM bhI saba racanA jambUdvIpa kI racanA se dUnI - dUnI hai| In the (nearest) half of Puskaradvipa the (number of) regions and mountains are the same. 'Dvi'- 'double' - is supplied from the previous sutra. With regard to what is 'double' to be taken? It is to be taken with regard to the regions, mountains, etc., of Jambudvipa. As the dimensions of Himavan, etc., in Dhatakikhanda have been mentioned, similarly, the dimensions of Himavan, etc., in the half of Puskaradvipa are double of Himavan, etc., in Dhatakikhanda. The names are the same. Similarly, there are two mountain ranges - 'Isvakara' - running from south to north as well as two 'Mandara' or 'Mount Meru', as in Dhatakikhanda. As Jambudvipa has the 'Jambu' tree, Puskaradvipa has the 'Puskara' tree with its attendant trees as its distinguishing mark. From this tree originates its name. Now, why is it called Puskarardha? Puskaradvipa has been divided into two halves by the mountain range of Manusottara. The part nearing centre is called Puskarardha. Why is it stated that there are two Himavan mountains, etc., only in Puskarardha and not in the entire Puskaradvipa? prAGamAnuSottarAnmanuSyAH // 35 // mAnuSottara parvata taka arthAt ar3hAI dvIpa meM hI manuSya hote haiM parvata se pare RdvidhArI muni yA vidyAdhara bhI nahIM jA skte| mAnuSottara The human beings are only up to the mountain range of Manusottara. 139

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Tattvarthasutra The mountain range of Manusottara runs, like a bangle, in the middle of Puskaradvipa dividing it into two parts. Human beings are found only inside this mountain range and not beyond it. Hence Puskaradvipa has no division into regions beyond this mountain range. Neither 'vidyadhara' (those gifted with extraordinary powers) nor ascetics with frddhi' (special attainment) go beyond this dividing mountain range. There are, however, three exceptions. 1) The human being, who is to be born after death outside the human region (not, of course, as a human being), effects the exit of the spatial units of his soul beyond the human region, just at the time of transit before his death - maranantika-samudghata. 2) The being (not, of course, a human being, living beyond the mountain range of Manusottara wh is to be reborn as a human being after death-on fruition of the age and name-karma of a human being-stays outside the human region until the time of entry into the human region just before death. 3) Kevalisamudghata; the Omniscient emanates from his body the spatial units of his soul, without wholly discarding the body, for the purpose of levelling down the duration of the other three non-destructive karmas to that of the age-karma. The soul fills up the entire universe and contracts back to the size of the body in eight instants, just prior to attaining liberation. Since human beings are found only inside it, the name Manusottara is significant. It is now clear that human beings reside only in the two and a half continents commencing from Jambudvipa and in the two oceans. Human beings are of two kinds. 34f MoOTT 113&11 Arya aura mleccha ke bheda se manuSya do prakAra ke haiN| Human beings are of two kinds: the civilized (arya) and the unevolved (mleccha). ........................ 140

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adhyAya-3 Those human beings who are possessed of virtues or are resorted to by the virtuous are called the civilized - 'arya'. They are of two kinds: those with supernatural attainment -rddhi, and those without it. The latter have five divisions: based on region, family, occupation, conduct, and faith. Those with supernatural attainment - rddhi - have seven divisions: on the basis of (extraordinary) intellect - buddhi, power to change form - vikriya, austerity - tapa, might - bala, healing powerausadha, occult power to transform simple food into delicious dishes - rasa, and power to make even limited food inexhaustible - aksina. (see "Tiloyapannatti-2', verses 981-1102; also, 'Adipurana', p. 35-37). The unevolved - 'mleccha' - are of two kinds: those born in mid-islesantardvipaja mleccha and those born in regions of labour karmabhumija mleccha. The 'antardvipaja mleccha' are born in midisles which are 'kubhogabhumi' - regions of perverse enjoyment. In the Lavanasamudra (Lavanoda ocean) in the eight directions there are eight antardvipa and eight others in the midst of these (in the eight directions). Similarly, there are eight antardvipa at the end of the mountains Himavan and Sikhari, and the two mountains Vijayardha. The mid-isles in the directions are across the ocean, five hundred yojana away from the shore. Those in the intermediate points of the compass are five hundred and fifty yojana away from the shore. Those at the end of the mountains are six hundred yojana in the interior. The antardvipa in the directions are one hundred yojana broad. The width of those in the intermediate points is half of it. Those at the end of the mountains are twenty-five yojana broad. The human beings in the east have one thigh each. Those in the west have tails. Those in the north are mute. Those in the south are possessed of horns. Those in the other four directions have ears like those of the hare, like those of the fish, (broad) like the cloak, and long ears, respectively. Those in the eight intermediate points of the compass have faces like those of the horse, the lion, the dog, the buffalo, the pig, the tiger, the crow and the ape, respectively. Those in the middle of the two corners of Sikhari have faces like the cloud and the lightning; those between the two corners of Himavan like the fish and the cuckoo; those between the ...... 141

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Tattvarthasutra corners of the northern Vijayardha like the elephant and the mirror, those between the corners of the southern Vijayardha like the cow and the ram. Those with single thigh reside in caves and live on clay. The rest dwell on trees and live on flowers and fruits. All of them live for one palyopama. All these twenty-four antardvipa are one yojana high from the water level. Similarly, it should be understood in Kaloda ocean. All these are 'antardvipaja mleccha'. The unevolved in other parts of the world - of labour - are the savage tribes, the ionians, the mountaineers, the foresters and so on. These are 'karmabhumija mleccha'. Which are the regions of labour? bharatairAvatavidehAH karmabhUmayo'nyatra devakurUttarakurubhyaH // 37 // pA~ca meru sambandhI pA~ca bharata, pA~ca airAvata, pA~ca videha (devakuru tathA uttarakuru ye donoM chor3akara), isa prakAra aDhAI dvIpa meM kula pandraha karmabhUmiyA~ haiN| Bharata, Airavata, and Videha, excluding Devakuru and Uttarakuru, are the regions of labour - karmabhumi. Bharata, Airavata, and Videha are five each. All these are described as the regions of labour - karmabhumi. The inclusion of Videha would imply the inclusion of Devakuru and Uttarakuru. In order to exclude these, it is mentioned 'excluding Devakuru and Uttarakuru'. Devakuru, Uttarakuru, Haimavata, Harivarsa, Ramyaka, Hairanyavata and the mid-isles (antardvipa) are called the regions of enjoyment - bhogabhumi. Why are the 'regions of labour' - karmabhumi - so called? This is because these are the seats of good (subha) and evil (asubha) deeds. Although the three worlds constitute the seat of activity, still these regions are the seats of intense karmic activity. For instance, demerit .. . . . . . . . . . . . . . . . . . . . . 142

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adhyAya-3 capable of plunging a being in the seventh infernal region is acquired only in these regions - Bharata, etc. Merit which leads to the highest celestial state such as Sarvarthasiddhi deva is also acquired in these regions only. Also, the six kinds of occupations, such as agriculture, and the opportunity to give gifts to the worthy - patradana - are obtained in these regions only. Hence these are called the regions of labour. The others are called the 'regions of enjoyment' - bhogabhumi - as the objects of enjoyment are provided by the ten kinds of desirefulfilling trees (kalpavrksa). The lifetime of the human beings in these regions is indicated in the next sutra. nRsthitI parAvare tripalyopamAntarmuhUrte // 38 // manuSyoM kI utkRSTa sthiti tIna palya aura jaghanya sthiti antarmuhUrta kI hai| The maximum lifetime of the human beings is three palyopama and the minimum is antarmuhurta. - The maximum lifetime of the human beings is three palyopama. The minimum is antarmuhurta. Between these two limits, there are many gradations. Palya is of three kinds - vyavahara palya, uddhara palya and addha palya. These are significant terms. The first is called vyavahara palya as it is the basis for the other two palya. There is nothing which is measured by this. The second is uddhara palya. The continents and oceans are counted by the bits of the fibre (roma) of the ram drawn out from the uddhara palya. The third is addha palya. Addha means duration of time. Now the first palya is described. Three pits of the extent of one yojana long, one yojana broad and one yojana deep, based on the measure of pramanangula, are dug out. The first 0.0 143

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Tattvarthasutra pit is filled tightly with the smallest bits of the fibre of the ram, born in uttama bhogabhumi and from one to seven days old. The bits must be so small that these are incapable of being cut further by the scissors. The number of bits of the fibre in the pit is called 'palya'1. Now, these small bits of the fibre are to be taken out one by one; one piece in one hundred years. The time taken for emptying the pit in this manner is the time (kala) of vyavahara palyopama. Each bit of the fibre is again cut into so many pieces as there are instants in innumerable crores of years. And (imagine that) with such bits the second pit is filled tightly. The number of bits of the fibre is the uddhara palya. Then these bits are taken out one by one every instant. The time taken for emptying the pit in this manner is called uddhara palyopama. Ten crore multiplied by one crore uddhara palya make up one uddhara sagaropama. The continents and oceans are as numerous as the bits in two and a half uddhara sagaropama. The third pit is filled with bits got from cutting each bit of uddhara palya into the number of instants in one hundred years. This is addhapalya. Then these bits are taken out one by one every instant. The time taken to empty the pit in this manner is called addha palyopama. Ten crore multiplied by one crore addha palyopama make one addha sagaropama. One descending cycle of time consists of ten crore multiplied by one crore addha sagaropama. The ascending cycle is of the same extent. The duration of the karmas, the duration of particular forms, the lifetime, and the duration of the bodies of the beings in the four states must be measured by addha palya. It has been said thus in the Scripture, "Vyavahara, uddhara and addha must be understood as the three palya. Vyavahara palya is the basis of enumeration. The enumeration of continents and oceans is by the second. The duration of karmas is reckoned by the third, addha palya." 1- The number of bits of fibre in the pit, called 'palya', is mentioned as: 413452630308203177749512192000000000000000000. (see 'Trilokasara', verse 98) 144 ........

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adhyAya-3 The lifetimes for subhuman beings are mentioned next. tiryagyonijAnAM ca // 39 // tiryaMcoM kI Ayu kI utkRSTa tathA jaghanya sthiti utanI hI (manuSyoM jitanI) hai| The lifetimes of subhuman beings - tiryanca - are the same. "Tiryagyoni' is the seat-of-birth (yoni) of subhuman beings. It means the birth attained on the rise of name-karma (namakarma) of the subhuman (tiryanca) state of existence. Those born in the subhuman (tiryanca) yoni aretiryagyonija. The maximum lifetime of tiryagyonija is three palyopama, and minimum is antarmuhurta. Between these two extremes, there are many grades. // iti tattvArthasUtrAparanAmamokSazAstre tRtIyo'dhyAyaH samAptaH // . . . . . . . . . . . . . . . . . . . . . 145

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Tattvarthasutra CHAPTER-4 THE CELESTIAL BEINGS The word 'deva'- celestial beings - has appeared several times earlier, viz., 'Clairvoyance based on birth - bhavapratyaya avadhijnana - is possessed by the celestial and the infernal beings.' (see sutra 1-21). Who are celestial beings and of how many kinds? This is explained now. cargasuichel: 118 11 deva cAra samUha vAle haiM, arthAt devoM ke cAra nikAya haiM - bhavanavAsI, vyantara, jyotiSI aura vaimaanik| The celestial beings - deva - are of four classes (nikaya). The celestial beings (deva) get this status on the rise of the namekarma (namakarma) - devagati - leading to the celestial state; they roam freely and derive pleasure in several parts of the terrestrial world, the mountains and the oceans surrounding them. They are endowed with magnificence, splendour and extraordinary powers. It is contended that the word 'deva' should have been used in the singular rather than in the plural; 'the celestial being is fourfold' should have been used since a collective noun denoting a class implies the plural. But the use of the plural is intended to indicate that there are different ranks within a particular class of deva', such as the lord (indra) and the equals (samanika). There are other differences also, based on duration of life, and so on. On the common basis of the rise of karmas leading to the celestial state, the celestial beings are grouped in classes (nikaya), in spite of individual differences. Thus there are .. . . . . . . . . . . . . . . . . . . . . . 146

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adhyAya-4 four classes of celestial beings. Who are they? They are the residential (bhavanavasi), the peripatetic (vyantara), the stellar (jyotisha) and the heavenly (vaimanika) deva. The next sutra is intended to determine their thought-colouration. AditastriSu pItAntalezyAH // 2 // pahale ke tIna nikAyoM meM pIta taka, arthAt kRSNa, nIla, kApota aura pIta - ye cAra lezyAe~ hotI haiN| The thought-colouration (lesya) of the first three classes (nikaya) is up to yellow (pita). Six kinds of thought-colouration (lesya) have been mentioned (see explanation to sutra 1-8, p. 18). Among these, the first four are taken by the term 'pitanta' - 'up to the end of yellow'. 'Up to the end of yellow' means those who are characterized by the first four thoughtcomplexions. This is the purport. The first three classes of celestial beings (deva) - the residential (bhavanavasi), the peripatetic (vyantara) and the stellar (jyotisha) - have four thought-colourations (lesya)- black (krsna), blue (nila), grey (kapota) and yellow (pita). The subclasses of the four classes (nikaya) are mentioned next. dazASTapaJcadvAdazavikalpAH kalpopapannaparyantAH // 3 // kalpopapanna (solahaveM kalpa taka ke deva) paryanta ina cAra prakAra ke devoM ke krama se dasa, ATha, pA~ca aura bAraha bheda haiN| . . . . . . . . . . . . . . . . . . . 147

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Tattvarthasutra The four classes (nikaya) of deva, up to the kalpavasi deva, are of ten, eight, five and twelve subclasses. Ten, etc., are taken along with the four classes (nikaya), respectively. The residential (bhavanavasi) deva are of ten subclasses. The peripatetic (vyantara) deva are of eight subclasses. The stellar Gjyotiska) deva are of five subclasses. The heavenly (vaimanika) deva are of twelve subclasses. This would imply that all heavenly (vaimanika) deva have twelve subclasses. In order to exclude the heavenly (vaimanika) deva in the nine graiveyaka, etc., the sutra uses the word 'kalpopapannaparyantah'- 'up to the end of the kalpa'. Now what are the 'kalpa"? Those in which the ten grades like the 'indra' prevail are called the 'kalpa'. Thus, the prevalence of 'indra', etc., forms the basis for the designation 'kalpa'. Though 'indra', etc., are prevalent among the residential (bhavanavasi) deva too, by convention, kalpa' is used for heavenly (vaimanika) deva. Those born in the 'kalpa' are 'kalpopapanna' deva. The next sutra is intended to convey the detailed particulars. indrasAmAnikatrAyastriMzapAriSadAtmarakSalokapAlAnIkaprakIrNakAbhiyogyakilviSikAzcaikazaH // 4 // indra, Upara kahe hue cAra prakAra ke devoM meM hara eka ke dasa bheda haiM sAmAnika, trAyastriMza, pAriSada, AtmarakSa, lokapAla, anIka, prakIrNaka, Abhiyogya aura kilviSika / 148 - There are ten grades in each of these classes of celestial beings, the lord (indra), the equals (samanika), the ministers (trayastrimsa), the courtiers (parisada), the

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adhyAya-4 bodyguards (atmaraksa), the police (lokapala), the army (anika), the citizens (prakirnaka), the servants (abhiyogya) and the menials (kilvisika). The indra are those who are powerful, being endowed with extraordinary occult powers, not possessed by the others. Those who are equal to the indra in respect of duration of life, energy, attendants, enjoyment, etc., but not with regard to authority and splendour, are the samanika. They are great ones like fathers, teachers or preceptors. The trayastrimsa are like advisors or priests. They are thirty-three, and hence called 'trayastrimsa'. The parisada are like friends and companions in the court. The atmaraksa are like bodyguards. The lokapala are like the police who protect people and property. The anika constitute the army of seven divisions, such as infantry. The prakirnaka are like the citizens, such as townsfolk and peasants. The abhiyogya are like servants engaged in serving others in several ways. The kiluisika are of the lowest rank; those who possess demerit. The general rule would imply that these ten grades exist in all classes (nikaya) of celestial beings. The exceptions are given below. trAyastriMzalokapAlavA vyantarajyotiSkAH // 5 // Upara jo dasa bheda kahe haiM unameM se ye bheda - trAyastriMza aura lokapAla - vyantara aura jyotiSI devoM meM nahIM hote arthAt unameM ina do bhedoM ko chor3akara bAkI ke ATha bheda hote haiN| The peripatetic (vyantara) and the stellar (jyotiska) deva are without the ministers (trayastrinsa) and the police (lokapala). . . . . . . . . . . . . . . . . . . . . . 149

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Tattvarthasutra Among the peripatetic and the stellar deva, there are only eight grades leaving out the ministers (trayastrimsa) and the police (lokapala). Now in the four classes, is there one lord (indra) in each class or is there any difference? ydeligt-st: 118 11 bhavanavAsI aura vyantaroM meM pratyeka bheda meM do-do indra hote haiN| In the first two classes, there are two lords (indra). The first two classes mean the residential (bhavanavasi) and the peripatetic (Uyantara) deva. It is as follows. First, with regard to the residential (bhavanavasi) deva. Camara and Vairocana are the two lords (indra) of Asurakumara. Dharana and Bhutananda are the two lords (indra) of Nagakumara. Harisimha and Harikanta are the two lords (indra) of Vidyutkumara. Venudeva and Venudhari are the two lords (indra) of Suparnakumara. Agnisikha and Agnimanava are the two lords (indra) of Agnikumara. Vailamba and Prabhamjana are the two lords (indra) of Vatakumara. Sughosa and Mahaghosa are the two lords (indra) of Stanitakumara. Jalakanta and Jalaprabha are the two lords (indra) of Udadhikumara. Purna and Visista are the two lords (indra) of Dvipakumara. Amitagati and Amitavahana are the two lords (indra) of Dikkumara. Among the peripatetic (vyantara) deva, Kinnara and Kimpurusa are the two lords (indra) of Kinnara, Satpurusa and Mahapurusa of Kimpurusa, Atikaya and Mahakaya of Mahoraga, Gitarati and Gitayasa of Gandharva, Purnabhadra and Manibhadra of Yaksa, Bhima and Mahabhima of Raksasa, Pratirupa and Apratirupa of Bhuta, and Kala and Mahakala of Pisaca. What kind of pleasures do the celestial beings enjoy? 150

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adhyAya- 4 kAyapravIcArA A aizAnAt // 7 // aizAna taka ke deva (arthAt bhavanavAsI, vyantara, jyotiSI aura pahale tathA dUsare kalpa ke deva) zarIra se kAma - sevana karate haiN| Up to Aisana kalpa, the celestial beings, indulge in bodily copulation (pravicara). 'Pravicara' is copulation (sexual union ). 'Kaya' means bodily. The residential (bhavanavasi) deva, and others, up to those in Aisana kalpa enjoy bodily sexual pleasure like human beings, as they are actuated by karmas causing affliction and uneasiness. What is the nature of pleasures of the deva beyond the Aisana kalpa? zeSAH sparzarUpazabdamana: pravIcArAH // 8 // zeSa deva, deviyoM ke sparza se, rUpa dekhane se, zabda sunane se aura mana se kAma - sevana karate haiN| The others indulge in 'pravicara' through touch (sparsa), sight (rupa), sound (sabda) and thought (mana). Who are the others ? Kalpavasi deva. How are these to be taken ? Without contradicting the authority of the Scripture. Why is 'pravicara' mentioned again? It is in order to convey what is intended. What is it that does not contradict the Scripture? In Sanatkumara and Mahendra kalpa the deva as well as the devi (wives, celestial women) derive the highest pleasure by mere touch of the body. The deva of Brahma, Brahmottara, Lantava and Kapistha kalpa experience the 151

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Tattvarthasutra highest pleasure by looking at the charming and lovely forms, merriment, and the beautiful and attractive attire of the devi. In Sukra, Mahasukra, Satara and Sahasrara kalpa, the deva derive the highest enjoyment by listening to the sweet songs, the gentle laughter, the lovely words and the pleasant sounds of the ornaments of their devi. In Anata, Pranata, Arana and Acyuta kalpa the deva get the utmost pleasure just by thinking of their devi. What is the nature of pleasures of the rest? pare'pravIcArAH // 9 // solahaveM kalpa se Age ke deva kAma-sevana rahita haiN| (unake kAmecchA utpanna hI nahIM hotI to phira usake pratikAra se kyA prayojana?) The rest do not indulge in copulation - they are without pravicara. The word 'para' means all the remaining deva or celestial beings. The word 'apravicara' indicates much higher kind of happiness. Copulation (pravicara) is merely a palliative for pain; it only provides temporary relief. In the absence of pain or uneasiness, the remaining deva enjoy much higher kind of happiness incessantly. What are the ten subclasses of deva of the first class (nikaya)? bhavanavAsino'suranAgavidyutsuparNAgnivAtastanitodadhi dvIpadikkumArAH // 10 // bhavanavAsI devoM ke dasa bheda haiM - asurakumAra, nAgakumAra, vidyutkumAra, ....... 152

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adhyAya- 4 suparNakumAra, agnikumAra, vAtakumAra, stanitakumAra, udadhikumAra, dvIpakumAra aura dikkumaar| The subclasses of the residential (bhavanavasi) deva are Asurakumara, Nagakumara, Vidyutkumara, Suparnakumara, Agnikumara, Vatakumara, Stanitakumara, Udadhikumara, Dvipakumara and Dikkumara. Those who live in mansions are the residential (bhavanavasi) deva. This is the common name for the first class of celestial beings. Asura, etc., are special names acquired by the fruition of the name-karma (namakarma). All these deva are of the same appearance (age) and nature as at birth. Still they appear as youth by their dress, ornaments, weapons, conveyance, animals they ride on, sport, etc. Hence they are designated 'kumara' by common currency. It is added to every one, as Asurakumara, and so on. Where are their mansions? The mansions of Asurakumara are in the pankabahula part of Ratnaprabha, the first infernal region. The dwelling places of the other nine subclasses are in the upper and lower strata of kharaprthivibhaga, leaving out 1,000 yojana above and below. The common and special names of the second class of deva are mentioned in the next sutra. vyantarAH kinnarakimpuruSamahoragagandharvayakSarAkSasabhUtapizAcAH // 11 // vyantara devoM ke ATha bheda haiM - kinnara, kimpuruSa, mahoraga, gandharva, yakSa, rAkSasa, bhUta aura pishaac| 153

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Tattvarthasutra The peripatetic (vyantara) deva comprise Kinnara, Kimpurusa, Mahoraga, Gandharva, Yaksa, Raksasa, Bhuta, and Pisaca subclasses. The common, meaningful designation of these eight subclasses of deva is peripatetic (vyantara), that is, those having habitations in various places. Their eight subclasses must be understood to arise from fruition of special name-karma (namakarma). Where are their dwellings? The dwellings of the seven subclasses, except Raksasa, of peripatetic (vyantara) deva are in the upper hard part-kharaprthivi - beyond the innumerable islands and oceans. The Raksasa deva reside in the pankabahula part of Ratnaprabha. The general and specific names of the third class are mentioned next. jyotiSkAH sUryAcandramasau grahanakSatraprakIrNakatArakAzca // 12 // jyotiSI devoM ke pA~ca bheda haiM - sUrya, candramA, graha, nakSatra aura prakIrNaka ARI The stellar (jyotiska) deva comprise the sun (surya), the moon (candrama), the planets (graha), the constellations (naksatra) and the scattered stars (tare). As these are endowed with light, these five are called by the significant general name of luminary deva Gyotisi deva). The sun, etc., are particular names derived from name-karmas (namakarma). In order to indicate the importance of the sun and the moon the compound 'suryacandramasau' has been used specifically. On what account are these two important? These are important on account of their .. . . . . . . . . . . . . . . . . . . . . 154

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adhyAya-4 brilliance, etc. Where are their abodes? The stars which are the lowest among the luminous bodies move at a height of seven hundred and ninety yojana from level earth (citra prthivi)l. The suns move ten yojana higher. The moons move eighty yojana higher still. Four yojana higher up are the constellations. Four yojana above these are the planets called Budha (Mercury). Three yojana above these are Sukra (Venus). Three yojana above these are Bshaspati (Jupiter). Three yojana above these are Mangala (Mars). Three yojana still higher up are Sanicara (Saturn). The space where these luminary deva (jyotisi deva) move is one hundred and ten yojana thick and, transversely (horizontally), it extends to innumerable islands and oceans, up to the humid atmosphere (ghanodadhi). The Scripture mentions: "At the height of seven hundred and ninety yojana above the level earth are the stars. Ten yojana higher up is the sun. Eighty yojana still higher up is the moon. Again, four yojana higher up are the constellations, and four yojana further above is Mercury. Further above, at the interval of three yojana each, are the planets Venus, Jupiter, Mars and Saturn." The movement of the luminary deva (jyotisi deva) is described next. merupradakSiNA nityagatayo nRloke // 13 // Upara kahe hue jyotiSI deva meru parvata kI pradakSiNA dete hue manuSyaloka meM hamezA gamana karate haiN| 1 - The upper strata (kharabhaga) of the Ratnaprabha earth (prthivi) is 16,000 yojana in depth. The uppermost layer, 1,000 yojana in depth, of kharabhaga is called the citra prthivi. (see "Tiloyapannatti-1', verses 2-9 to 2-14). Above the citra prthivi, in between the trasnali, is the manusyaloka, round, with the expanse of 45 lakh yojana. (see "Tiloyapannatti-2', verse 4-2) 155

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Tattvarthasutra The luminary deva (jyotisi deva) of the human region (manusyaloka, noloka), move incessantly round Mount Meru, from left to right - merupradaksina. 'Merupradaksina' means motion round Mount Meru. This phrase is intended to indicate the correct direction of the motion, which is from left to right. 'Nityagatayah' is intended to convey incessant motion. 'Nrloka' - the human region - specifies that these are in constant motion within the extent of the human region (see sutra 3-35), and not outside this limit. Now, there is no cause for the motion of the celestialcars (vimana) of Stellar deva. These should not move. No. The argument is fallacious. The celestial-cars (vimana) have incessant motion as these are impelled constantly by the Abhiyogya subclass of the Stellar deva, who take pleasure in motion. If it be asked why they should enjoy constant motion, the reply is that the fruition of karmas is strange. The fruition of their karmas is in form of constant motion. This is the reason why they constantly engage themselves in motion. Though the Stellar deva revolve constantly round Mount Meru, still they are at a distance of 1,121 yojana from it. That conventional time is related to the motion of the luminary deva is mentioned in the next sutra. 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 those luminary deva (jyotisi deva). 156

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adhyAya- 4 The word 'tad' is intended to indicate the luminary deva (jyotisi deva), in motion. Time cannot be measured either by mere motion (gati) or by mere brilliance (jyoti), for time will then be non-perceptible and unchangeable. That is why the sutra refers to luminary deva (jyotisi deva), in motion. Time is of two kinds, conventional time (vyavahara kala) and real time (mukhya kala). Conventional time consists of 'samaya', 'avali', etc., which are divisions of time as established by the Stellar deva in motion. Conventional time is determined by particular activity and the means of ascertaining what has not been ascertained. Real time is different and it is explained later on. The next sutra is intended to state that the luminary deva (jyotisi deva) outside the human region are fixed. bahiravasthitAH // 15 // manuSyaloka (ar3hAI dvIpa) ke bAhara ke jyotiSI deva sthira haiN| The luminary deva (jyotisi deva) outside the human region (manusyaloka, nrloka) are stationary. 'Outside' is mentioned. Outside what? Outside the human region. How is it conveyed? 'Nrloke' - the human region - is mentioned in the sutra under reference. Therefore, the interpretation is 'outside the human region'. Now, it has been indicated that the luminary deva (jyotisi deva) have incessant motion in the human region. Does it not imply that they are stationary elsewhere? Does this not make this sutra unnecessary? It is not so. It has not been established that the luminary deva exist beyond the human region and that they are stationary there. In order to establish both these things, the sutra is necessary. The sutra is intended to preclude motion in the opposite direction and also intermittent motion. 157

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Tattvarthasutra The general name of the fourth class of deva is mentioned next. diftahl: 118811 cauthe nikAya ke deva vaimAnika haiN| The fourth class (nikaya) of deva are called the heavenly deva (vaimanika). The word 'vaimanikah'is intended to indicate a new section or topic. It is for conveying the idea that what is mentioned hereafter relates to the heavenly deva. The abodes of those possessing merit are 'vimana', and the inhabitants of these abodes are 'vaimanika'. The 'vimana'are many but fall into three kinds - indraka, srenibaddha and puspaprakirnaka. The indraka vimana are in the middle like the lord (indra). The srenibaddha vimana are situated in the four directions like the rows of spacepoints. Those, which are scattered like flowe the intermediate points of the compass, are the puspaprakirnaka vimana. What are the divisions of vaimanika? kalpopapannAH kalpAtItAzca // 17 // vaimAnika devoM ke do bheda haiM - kalpopapanna aura klpaatiit| The heavenly deva (vaimanika) have two divisions, 'kalpopapanna' and 'kalpatita'. The heavenly deva (vaimanika) have two divisions. Those born in the .. . . . . . . . . . . . . . . . . . . . . . 158

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adhyAya-4 'kalpa'- the sixteen heavens - are called 'kalpopapanna'. Those born beyond the 'kalpa'are called 'kalpatita'. How are they situated? uparyupari // 18 // solaha kalpoM ke ATha yugala, nava graiveyaka, nava anudiza aura pA~ca anuttara, ye saba vimAna krama se Upara-Upara haiN| The 'kalpa' are one above the other. Why is this mentioned? It is in order to preclude transverse position. These do not have transverse positions like those of the stellar Gjyotiska) deva. Nor are these in an uneven manner like the habitations of the peripatetic (vyantara) deva. It is described 'one above the other'. What are 'one above the other'? These are the 'kalpa'. If so, in how many celestial-cars (kalpavimana) do these deva reside? saudharmezAnasAnatkumAramAhendrabrahmabrahmottaralAntavakApiSThazukramahAzukrazatArasahasrAreSvAnata ___ prANatayorAraNAcyutayornavasu graiveyakeSu vijayavaijayantajayantAparAjiteSu sarvArthasiddhau ca // 19 // saudharma-aizAna, sAnatkumAra-mAhendra, brahma-bahmottara, lAntava-kApiSTha, zukra-mahAzukra, zatAra-sahasrAra tathA Anata-prANata, AraNa-acyuta, nava graiveyaka vimAnoM meM, nava anudiza vimAnoM meM aura vijaya, vaijayanta, 159

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Tattvarthasutra jayanta, aparAjita tathA sarvArthasiddhi ina pA~ca anuttara vimAnoM meM vaimAnika deva rahate haiN| The heavenly deva (vaimanika) reside in kalpa called Saudharma, Aisana, Sanatkumara, Mahendra, Brahma, Brahmottara, Lantava, Kapistha, Sukra, Mahasukra, Satara, Sahasrara, in Anata-Pranata, Arana-Acyuta, in nine graiveyaka, and in Vijaya, Vaijayanta, Jayanta, Aparajita and Sarvarthasiddhi also. How are Saudharma and the rest called kalpa? How are these the names of the lords (indra)? Naturally, or by association. How is it? It is as follows. 'Sudharma' is the name of the courtroom. That which has this courtroom in it is called Saudharma kalpa, and the lord who is associated with this kalpa is called Saudharma. The lord (indra) has this natural name 'Isana'. That which is the habitation of Isana is Aisana. By association with it the lord also is called Aisana. Again, 'Sanatkumara' is the natural name of the lord (indra). The kalpa got the name Sanatkumara and, by association with it, the lord also is called Sanatkumara. 'Mahendra' is the natural name of the lord (indra). The kalpa which is his habitation is Mahendra. By association with it the lord also is called Mahendra. Similarly it must be understood with regard to the rest. The arrangement must be understood in accordance with the Scripture. Due to the phrase 'uparyupari' (see sutra 4-18), the kalpa must be taken in pairs, and 'one above the other'. The first pair consists of Saudharma and Aisana kalpa. Higher up are Sanatkumara and Mahendra, higher still is Brahma and Brahmottara, and then Lantava and Kapistha. Further up are Sukra and Mahasukra. Then come Satara and Sahasrara, Anata and Pranata, and, finally, Arana and Acyuta. In two rows at the top and at the bottom, each kalpa must be understood to have one lord (indra) each. In the four rows in the middle there is one lord (indra) for .. . . . . . . . . . . . . . . . . . . . . 160

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adhyAya-4 every row of two kalpa. This is the purport. There are four lords (indra) in the four kalpa of Saudharma, Aisana, Sanatkumara and Mahendra. There is one lord (indra) named Brahma for the two kalpa of Brahma and Brahmottara. Lantava is the lord (indra) of Lantava and Kapistha kalpa. Sukra is the lord (indra) of Sukra and Mahasukra kalpa. Satara is the lord (indra) of Satara and Sahasrara kalpa. There are four lords (indra) for the four kalpa of Anata, Pranata, Arana and Acyuta. Thus there are twelve lords (indra) of the deva residing in the sixteen kalpa. Mount Meru (or Mahamandara) of Jambudvipa is embedded in the earth to a depth of 1,000 yojana and is 99,000 yojana high. Below it is the lower world (adholoka). That which extends transversely within this range (namely, the height of Mount Meru) is the transverse-world (tiryagloka). Above it is the upper world (urdhvaloka). The crest of Mount Meru (Sudarsana Meru) is forty yojana high. And the celestialcar, called Rjuvimana or Rtuvimana (the vehicle of Saudharma kalpa), is only one hair's distance from the crest of Mount Meru. Other details must be ascertained from the Scripture. Why is the word 'nava' mentioned separately in the phrase 'navasu graiveyakesu'? It indicates that there are other nine vimana called the anudisa vimana. By this the anudisa must be understood to have been included. It is clear now that the sixteen heavens, called 'kalpopapanna', have only twelve lords (indra). Or, the twelve lords (indra) of the heavenly deva live in sixteen kalpa. The next sutra describes the differences in the characteristics of the vaimanika deva. sthitiprabhAvasukhadyutilezyAvizuddhIndriyAvadhi fadent sfercht: 117011 . . . . . . . . . . 161

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Tattvarthasutra sthiti (Ayu), prabhAva, sukha, dyuti, lezyA kI vizuddhi, indriyoM kA viSaya aura avadhijJAna kA viSaya - ye saba Upara-Upara ke vaimAnika devoM ke adhika haiN| There is increase in lifetime (sthiti), influence (prabhava), happiness (sukha), brilliance (dyuti), purity of thoughtcolouration (lesyavisuddhi), capacity of the senses (indriyavisaya), and range of clairvoyance (avadhivisaya) in the deva of higher kalpa. Owing to the fruition of the life-karma (ayuhkarma) acquired, the soul's association with the body in a particular birth is called the lifetime (ayuh). Capacity to inflict pain or confer benefits to others is the influence (prabhava). Enjoyment of sensuous pleasures is happiness (sukha). The splendour of the body, the dress and the ornaments constitute brilliance (dyuti). The thought-colouration (lesya) has already been explained (see explanation to sutra 1-8, p. 18). The purity of thought-colouration is lesyavisuddhi. The capacity and scope of the senses is indriyavisaya and the capacity and scope of the clairvoyance is avadhivisaya. The vaimanika deva higher and higher up are superior in regard to all these ascpects. Increase with regard to lifetime (ayuh), etc., may extend to movement (gati) etc. The next sutra is intended to preclude such an interpretation. gatizarIraparigrahAbhimAnato hInAH // 21 // gati, zarIra, parigraha aura abhimAna kI apekSA se Upara-Upara ke vaimAnika deva hIna-hIna hote haiN| 162

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adhyAya-4 There is decrease with regard to motion (gati), stature (sarira), attachment (parigraha) and pride (abhimana). Motion (gati) is the cause of movement from one place to another. The stature (sarira) means the transformable (vaikriyika) body. Attachment (parigraha) is fondness for worldly things owing to the fruition of greed-passion (lobhakasaya). Pride (abhimana) is haughtiness or self-conceit (ahamkara) owing to the fruition of pride-passion (manakasaya). These are less and less in vaimanika deva of higher and higher kalpa. Due to decrease in fondness for seeking pleasure in different places, there is less movement (gati) of celestial beings in higher kalpa. The stature (sarira) of Saudharma and Aisana deva is seven cubit (aratni or hatha), that of Sanatkumara and Mahendra deva is six cubit, that of Brahma and Brahmottara, and Lantava and Kapistha deva is five cubit, that of Sukra and Mahasukra, and Satara and Sahasrara deva is four cubit, that of Anata and Pranata deva is three and a half cubit, and that of Arana and Acyuta deva is three cubit. The stature (sarira) of the ahamindra in lower graiveyaka is two and a half cubit, and in the middle graiveyaka it is two cubit. The stature (sarira) of the ahamindra in the upper graiveyaka and in the anudisa vimana is one and a half cubit. In the five anuttara vimana the stature of the ahamindra is one cubit. These are the stature (sarira) of the deva by own-nature (svabhava); the stature is transformable (vaikriyika). Higher and higher up, the attachment (parigraha) relating to the size of the celestial-car (vimana), habitation, dress, retinue, and possessions is less and less. The external possessions shrink as there is increase in merit (punya) and decrease in infatuation (murccha). Similarly, higher and higher up, pride (abhimana) also reduces as the intensity of passions decreases. The rule concerning the thought-colouration (lesya) of the first three classes of deva has been mentioned earlier. Now the rule concerning that of the fourth class is mentioned. . . . . . . . . . . . . . . . . . . . . . 163

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Tattvarthasutra 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 (pairs of) kalpa the celestial beings are of yellow (pita), pink (padma) and white (sukla) thought-colouration (lesya), in succession. Those with yellow, pink and white thought-colouration (lesya) are the celestial-beings (deva) with such thought-colouration (lesya). The deva in Saudharma and Aisana kalpa have yellow (pita) thoughtcolouration (lesya). The deva in Sanatkumara and Mahendra kalpa have yellow (pita) and pink (padma) thought-colouration (lesya). Those in Brahma and Brahmottara, and Lantava and Kapistha kalpa are actuated by pink (padma) thought-colouration (lesya). The deva in Sukra and Mahasukra, and Satara and Sahasrara kalpa are actuated by pink (padma) and white (sukla) thought-colouration (lesya). In further kalpa of Anata, etc., the deva are of white thought-colouration (lesya). In anudisa vimana and the five anuttara vimana, the deva have pure-white (paramasukla) thought-colouration (lesya). Now, the mixing up of two thought-colourations (lesya) is not mentioned in the sutra. Why, then, are these taken together? It is because of association according to worldly usage. How is this interpretation indicated in the sutra? It is taken as follows. In the first two pairs of kalpa, yellow (pita) thought-colouration (lesya) occurs. With regard to Sanatkumara and Mahendra kalpa pink (padma) thought-colouration (lesya) is not expressly mentioned but is implied. In the three pairs of kalpa, commencing with Brahmaloka, pink (padma) thought-colouration (lesya) prevails. With regard to Sukra and Mahasukra white (sukla) thought-colouration (lesya) is not explicitly stated. In the other kalpa, from Satara onwards, the white (sukla) thought-colouration (lesya) 164 ......

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adhyAya-4 prevails, as pink (padma) thought-colouration (lesya) is not expressly mentioned. Thus there is no fault in the interpretation given. 'Kalpopapanna'has been used earlier. Who are these? prAggraiveyakebhyaH kalpAH // 23 // graiveyakoM se pahile ke solaha svargoM ko kalpa kahate haiN| unase Age ke vimAna kalpAtIta haiN| Prior to the graiveyaka are the kalpa. It is not known wherefrom the kalpa commence. Hence Saudharma, etc., are taken over (from sutra 4-19). It means that Saudharma and the rest, up to graiveyaka, are the kalpa. It also follows that the others are beyond the kalpa-kalpatita. Where are the 'laukantika' deva and who comprise these? Are they vaimanika? brahmalokAlayA laukAntikAH // 24 // jinakA nivAsa sthAna brahmaloka (pA~cavAM kalpa) hai, unheM laukAntika deva kahate haiN| Brahmaloka is the abode of the 'laukantika'deva. 'Alaya' is dwelling or abode. Those who have the Brahmaloka as their abode are the 'laukantika'deva. If so, it would include all deva residing there. No. The word is taken in its etymological sense. The word 'loka' in the sutra denotes the Brahmaloka and 'lokanta' means the end or . . . . . . . . . . . . . . . . . . . . . . . . 165

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Tattvarthasutra border. Those who are born there, and not all, are called 'laukantika' deva. The abodes of the 'laukantika' deva are at the borders of the Brahmaloka. Or else, where birth, old age and death prevails is 'loka', that is, samsara. 'Lokanta'means at the end of it. Those who are at the end of samsara (transmigration) are called 'laukantika'. All 'laukantika' deva have come to the end of transmigration. After completing their lifetime as the 'laukantika'deva, they take one birth as a human being and attain liberation (nirvana). The 'laukantika' deva have been mentioned in general. Their divisions are mentioned next. sArasvatAdityavayaruNagardatoyatuSitAvyAbAdhAriSTAzca // 25 // laukAntika devoM ke ATha bheda haiM - sArasvata, Aditya, vahni, aruNa, gardatoya, tuSita, avyAbAdha aura ariSTa (ye deva brahmaloka kI IzAna ityAdi ATha dizAoM meM rahate haiN)| The 'laukantika' deva are (the groups of) Sarasvata, Aditya, Vahni, Aruna, Gardatoya, Tusita, Avyabadha and Arista. Where do these dwell? These eight classes of deva reside in the eight directions of north-east, etc., respectively. The abode (vimana) of Sarasvata group is in the north-east direction, that of Aditya group in the east, that of Vahni group in the east-south, that of Aruna group in the south, that of Gardatoya group in the south-west, that of Tusita group in the west, that of Avyabadha group in the north-west, and that of Arista group in the north. The particle 'ca'is intended to include two groups of deva between each pair of those enumerated. It is as follows. Between Sarasvata and Aditya are Agnyabha and Suryabha. Between Aditya and Vahni are Candrabha and Satyabha. Between Vahni and 166

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adhyAya- 4 Aruna are Sreyaskara and Ksemankara. Between Aruna and Gardatoya are Vrsabhesta and Kamacara. Between Gardatoya and Tusita are Nirmanarajas and Digantaraksita. Between Tusita and Avyabadha are Atmaraksita and Sarvaraksita. Between Avyabadha and Arista are Marut and Vasu. Between Arista and Sarasvata are Asva and Visva. All these are independent as there is no inequality among them. Being devoid of longing for sensual pleasures, they are celestial-sages (devarsi). They are worthy of veneration by the other deva. They are well-versed in the Scripture comprising fourteen purva. They descend from the heaven for commending the resolve of the Tirthankara when he adopts renunciation. It has been said that the 'laukantika' deva take one birth as a human being and attain liberation (nirvana). Is there any such rule relating to the liberation of the other deva? 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 deva are of two final births. Here 'adi' means 'of that sort'. By this Vijaya, Vaijayanta, Jayanta, Aparajita and the nine anudisa are included. What is meant by 'of that sort'? They are supreme lords - ahamindra - and are born with right belief (samyaktva). It is argued that Sarvarthasiddhi also is included here. No. They are of still superior excellence. And from the etymological meaning of the word, they are of one birth, that is, take human birth only once. Those who take two human births are called 'dvicarama'. They come down from Vijaya, etc., and are born as men 167

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Tattvarthasutra without any fall in their right belief (samyaktva). They practise restraint (samyama) as saints and are born again in Vijaya, etc. Finally, they are born as men and attain liberation (nirvana). Hence they are described as of two births. It is possible that a particular deva from Vijaya, etc., is born as a man, is reborn as a deva in Saudharma, etc., born again as a man, is reborn as a deva in Vijaya, etc., and born again as a man to attains liberation (nirvana). In such a case, though three births as a man are involved, but from Vijaya, etc. the soul takes only two births as a man, before attaining liberation. While describing dispositions (bhava) consequent on the fruition of karmas, the subhuman existence (tiryancagati) has been mentioned (sutra 2-6). Again, while describing the duration of life, the subhuman (tiryanca) state of existence has been mentioned (sutra 3-39). Who are the subhumans (tiryanca)? aupapAdikamanuSyebhyaH zeSAstiryagyonayaH // 27 // upapAda janma vAle (deva tathA nArakI) aura manuSyoM ke atirikta bAkI saba jIva tiryaJca yoni vAle haiN| Except those born in special beds - aupapadika - and humans, all other beings have subhuman seat-of-birthtiryancayoni. It has been said earlier (sutra 2-31) that celestial beings and infernal beings are born in special-beds; they are 'aupapadika'. Human beings have been described while it was mentioned that human beings are only up to the mountain range of Manusottara (sutra 3-35). All the rest of the transmigrating souls are subhumans (tiryanca). Just as has 168

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adhyAya- 4 been done in case of celestial beings and others, the abode of subhumans (tiryanca) must also be mentioned. These are spread throughout the universe; hence their region need not be mentioned. The lifetimes of the infernal, human, and subhuman beings have been described. Those of the deva have not been described. The lifetimes of the deva, starting with the residential (bhavanavasi) deva, are described now. sthitirasuranAgasuparNadvIpazeSANAM sAgaropamatripalyopamArddhahInamitAH // 28 // bhavanavAsI devoM meM asurakumAra, nAgakumAra, suparNakumAra, dvIpakumAra aura bAkI ke kumAroM kI Ayu krama se eka sAgaropama, tIna palyopama, 31615 palyopama, do palyopama aura Der3ha palyopama hai| The lifetime of Asurakumara, Nagakumara, Suparnakumara, Dvipakumara and and the rest of the residential (bhavanavasi) deva, is one sagaropama, three palyopama, two and a half palyopama, two palyopama, and one and a half palyopama, respectively. Asurakumara and the others are taken respectively with sagaropama, and the rest. This is the maximum lifetime. The minimum is mentioned later. The maximum is as follows. The lifetime of Asurakumara is one sagaropama, that of Nagakumara three palyopama, that of Suparnakumara two and a half palyopama, that of Dvipakumara two palyopama, and that of the other six subclasses of residential (bhavanavasi) deva one and a half palyopama. The lifetime of the peripatetic (vyantara) and the stellar (jyotiska) 169

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Tattvarthasutra deva should be described next in regular order. But that of the heavenly (vaimanika) deva is described next. Why? So that the lifetime of the peripatetic (vyantara) and the stellar (jyotiska) deva can be mentioned briefly, later on. Lifetime in the first two kalpa among the heavenly (vaimanika) deva is now mentioned. saudharmezAnayoH sAgaropame'dhike // 29 // saudharma aura aizAna kalpa ke devoM kI utkRSTa Ayu do sAgaropama se kucha adhika hai| In Saudharma and Aisana kalpa the maximum lifetime is a little over two sagaropama. In the sutra, sagaropama is dual. Hence the meaning is two sagaropama. 'Adhike'denotes 'a little over'. Up to what does 'adhike'apply? Up to Sahasrara kalpa. How is this ascertained? From the particle 'tu', in the later sutra (4-31). It follows that the lifetime of deva in Saudharma and Aisana kalpa is a little over two sagaropama. The lifetime in the next two kalpa is described now. sAnatkumAramAhendrayoH sapta // 30 // sAnatkumAra aura mAhendra kalpa ke devoM kI utkRSTa Ayu sAta sAgaropama se kucha adhika hai| In Sanatkumara and Mahendra kalpa it is a little over seven sagaropama. . . . . . . . . . . . . . . . . . . . . . . . . 170

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adhyAya-4 The maximum lifetime of deva in Sanatkumara and Mahendra kalpa is a little over seven sagaropama. The lifetimes of deva from Brahmaloka to Acyuta kalpa are indicated next. trisaptanavaikAdazatrayodazapaJcadazabhiradhikAni tu // 31 // pUrva sUtra meM kahe hue yugala kI sAta sAgaropama kI utkRSTa Ayu se kramapUrvaka tIna, sAta, nau, gyAraha, teraha aura pandraha sAgaropama se adhika Ayu usake bAda ke brahma-bahmottara Adi kalpoM meM hai| From Brahma-Brahmottara to Lantava-Kapistha sets of kalpa the maximum lifetime of deva is more by three, seven, nine, eleven, thirteen and fifteen sagaropama. From the previous sutra, 'seven' is taken. It is added to three, etc. Three added to seven, seven added to seven, and so on. Similarly, these must be taken with sets of two kalpa. The word 'tu' is intended to indicate particularity. What particularity does it indicate? 'A little over' supplied from the previous sutra (4-29) is taken only with the first four sets and not the last two. It is as follows. The lifetime of deva in Brahma-Brahmottara is a little over ten sagaropama, in LantavaKapistha a little over fourteen sagaropama, in Sukra-Mahasukra a little over sixteen sagaropama, in Satara-Sahasrara a little over eighteen sagaropama, in Anata-Pranata twenty sagaropama, and in Arana-Acyuta twenty-two sagaropama. The lifetimes of the rest are mentioned next. . . . . . . . . . . . . . . . . . . . . . 171

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Tattvarthasutra AraNAcyutAdUrdhvamekaikena navasu graiveyakeSu vijayAdiSu Hafeff Host 113711 AraNa aura acyuta kalpoM se Upara ke nava graiveyakoM meM, nava anudizoM meM, aura cAra vijayAdika meM devoM kI utkRSTa Ayu eka-eka sAgaropama adhika hai| tathA sarvArthasiddhi meM taiMtIsa sAgaropama hI sthiti hai| Above Arana-Acyuta, in each of the nine graiveyaka, in nine anudisa, in four Vijaya, etc., the maximum lifetime of deva is more and more by one sagaropama. In Sarvarthasiddhi, it is thirty-three sagaropama only. 'More' is supplied. It must be taken thus: 'more by one and one'. Why is nine mentioned? It is in order to indicate that in each graiveyaka the lifetime is more by one sagaropama. Otherwise, the increase in all nine graiveyaka would be only one. The word 'adi' with Vijaya' denotes kinds. By this the anudisa are included. Sarvarthasiddhi is mentioned separately as here there is no minimum. This is the purport. In the lower graiveyaka, the maximum lifetime is twentythree sagaropama in the first, twenty-four sagaropama in the second, and twenty-five sagaropama in the third. In the middle graiveyaka, the maximum lifetime is twenty-six sagaropama in the first, twentyseven sagaropama in the second and twenty-eight sagaropama in the third. In the upper graiveyaka, the maximum lifetime is twenty-nine sagaropama in the first, thirty sagaropama in the second and thirtyone sagaropama in the third. In the nine anudisa vimana, the maximum lifetime is thirty-two sagaropama. In Vijaya and the others, the maximum lifetime is thirty-three sagaropama. In Sarvarthasiddhi it is fixed at thirty-three sagaropama, with no minimum lifetime. The minimum lifetime is mentioned next. . . . . . . . . . . . . . 172

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adhyAya-4 aparA palyopamamadhikam // 33 // saudharma aura aizAna kalpa meM jaghanya sthiti eka palyopama se kucha adhika In Saudharma and Aisana kalpa, the minimum lifetime is a little over one palyopama. Palyopama has already been explained (see sutra 3-38). The word 'apara'means the minimum. Whose minimum lifetime is this? Of the deva in Saudharma and Aisana kalpa. How is it implied? It is implied since the next sutra provides the minimum lifetime of the other deva. The minimum lifetime of the rest is mentioned next. parataH parataH pUrvApUrvA'nantarAH // 34 // jo pUrva-pUrva ke yugaloM kI utkRSTa sthiti hai vaha anantara-anantara ke yugaloM kI jaghanya sthiti hotI hai| The maximum lifetime in the immediately preceding kalpa is the minimum lifetime in the next kalpa. It is like this. The maximum lifetime in Saudharma and Aisana kalpa is a little over two sagaropama. That plus one 'samaya' is the minimum lifetime in Sanatkumara and Mahendra kalpa. The maximum lifetime in Sanatkumara and Mahendra kalpa is a little over seven sagaropama. That plus one 'samaya' is the minimum in Brahma and Brahmottara kalpa. Similarly with regard to the rest. The maximum lifetime of the infernal beings has been described (see . . . .. . . . . . . . . . . . . . . . . . . . 173

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Tattvarthasutra sutra 3-6). The minimum has not been mentioned. Though it is out of context here, still it is described in brief. nArakANAM ca dvitIyAdiSu // 35 // usI prakAra se dUsare ityAdi naraka ke nArakiyoM kI pUrva - pUrva kI utkRSTa sthiti hI anantara- anantara ke nArakiyoM kI jaghanya sthiti hai| The same applies to infernal beings from the second infernal region onwards. What for is 'ca' used? It is for taking over the rule just mentioned. What is it? The maximum of the immediately preceding is the minimum of the next one. From this the following meaning is inferred. The maximum lifetime of the infernal beings in the first earth Ratnaprabha is one sagaropama. That is the minimum in the second earth Sarkaraprabha. The maximum lifetime of infernal beings in the second earth is three sagaropama. And that is the minimum in the third, namely, Valukaprabha, and so on. Thus the minimum lifetime from the second earth onwards in the infernal region has been mentioned. What is the minimum in the first? dazavarSasahastrANi prathamAyAm // 36 // pahale naraka ke nArakiyoM kI jaghanya sthiti dasa hajAra varSa kI hai| The minimum lifetime in the first earth is ten thousand years. "The minimum lifetime' is supplied. The minimum lifetime in the first 174

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adhyAya-4 earth Ratnaprabha is ten thousand years. What is the minimum lifetime of the residential (bhavanavasi) deva? bhavaneSu ca // 37 // bhavanavAsI devoM kI jaghanya sthiti dasa hajAra varSa kI hai| The residential (bhavanavasi) deva also have the minimum lifetime of ten thousand years. What does 'ca' signify? It is intended to include the present subject. Therefore, it follows that the minimum lifetime of the residential (bhavanavasi) deva also is ten thousand years. If so, what is the minimum lifetime of the peripatetic (uyantara) deva? vyantarANAM ca // 38 // vyantara devoM kI bhI jaghanya sthiti dasa hajAra varSa kI hai| The peripatetic (vyantara) deva too have the minimum lifetime of ten thousand years. The word 'ca' is intended to include the subject under consideration. Therefore, it is understood that the minimum lifetime of the peripatetic (vyantara) deva also is ten thousand years. What is the maximum lifetime of the peripatetic (vyantara) deva? . . . . . . . . . . . . . . . . . . . . . 175

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Tattvarthasutra parA palyopamamadhikam // 39 // vyantara devoM kI utkRSTa sthiti eka palyopama se kucha adhika hai| The maximum lifetime of the peripatetic (vyantara) deva is a little over one palyopama. The word 'para' indicates 'maximum'. Thus the maximum lifetime of the peripatetic (vyantara) deva is a little over one palyopama. Now the maximum lifetime of the stellar (jyotiska) deva is mentioned. jyotiSkANAM ca // 40 // jyotiSI devoM kI bhI utkRSTa sthiti eka palyopama se kucha adhika hai| The maximum lifetime of the stellar (jyotiska) deva is a little over one palyopama. 'Ca' is intended to supply what has been mentioned above. So it is to be taken in this manner. The maximum lifetime of the stellar (jyotiska) deva is a little over one palyopama. What is their minimum lifetime? tadaSTabhAgo'parA // 41 // jyotiSI devoM kI jaghanya sthiti utkRSTa sthiti kA AThavA~ bhAga hai| The minimum lifetime of the stellar (jyotiska) deva is one-eighth of their maximum lifetime. 176

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One-eighth of a palyopama is the minimum lifetime of the stellar (jyotisha) deva. adhyAya- 4 Now special mention has been made of the 'laukantika' deva. But their lifetime has not been particularized. How much is it? laukAntikAnAmaSTau sAgaropamANi sarveSAm // 42 // samasta laukAntika devoM kI utkRSTa tathA jaghanya sthiti ATha sAgaropama hai| The lifetime of all laukantika' deva is eight sagaropama. All laukantika' deva have lifetime of eight sagaropama, and are of white (sukla) thought-colouration. Their stature is five cubit (hatha). // iti tattvArthasUtrAparanAmamokSazAstre caturtho'dhyAyaH samAptaH // *** ....... 177

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Tattvarthasutra CHAPTER-5 THE NON-LIVING SUBSTANCES The soul (jiva) and the non-soul (ajiva), etc., have been mentioned as the substances of right faith (samyagdarsana); the soul (jiva) has been explained. Now, we have to investigate the substance of non-soul (ajiva). The names and the categories of the non-soul (ajiva) are now mentioned ajIvakAyA dharmAdharmAkAzapudgalAH // 1 // [dharmAdharmAkAzapudgalAH ] dharma dravya, adharma dravya, AkAza aura pudgala ER [ 37cilachten: ] 3711a 7911 Fort' - E yagit - The non-soul substances (bodies) - ajivakaya - are the medium of motion (dharma), the medium of rest (adharma), the space (akasa) and the matter (pudgala). The term "kaya'is derived from 'body'. It is applied to these substances on the basis of analogy. These non-soul substances are called 'bodies' on the analogy of the body of a living being. Analogy is in what respect? Just as the body is a conglomeration of matter, so also there is manifoldness of space-points in the medium of motion, etc. Hence these substances also are termed kaya'or 'body'. The word 'non-soul applies to time (kala) also which does not have multitude of space-points. Time (kala) is described later. To indicate that time (kala) does not have multitude of space-points though it is a non-soul substance, it is not termed a 'kaya'or 'body'. Time (kala) is of the extent of one atom (the smallest indivisible unit) and it pervades one space-point only. Therefore, it has no second space-point. Hence .. . . . . . . . . . . . . . . . . . . . . 178

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the atom and the time (kala) are said to have no space-points. The above mentioned substances are called by the general name of the non-soul (ajiva), as the characteristic mark (laksana) of the soul (jiva) is absent in these. The particular names dharma, adharma, akasa and pudgala are Jaina terminology. The term 'substances' (dravya) has appeared in some previous sutra (e.g., sutra 1-29). What are the substances (dravya)? Canfor 11211 ye - dharma, adharma, These - dharma, adharma, akasa and pudgala - are substances (dravya). - AkAza aura adhyAya - 5 pudgala [ dravyANi ] dravya haiN| - Those, which are attained by their own modes (paryaya) or which attain modes (paryaya), are substances (dravya). It may be contended that substance (dravya) is that which possesses 'substancenesss' (dravyatva) and that only should define the substance. No. This way both of these dravya and dravyatva cannot be established. The association of the stick (danda) and the man (possessor of the stick - (dandi) takes place but they exist separately. The substance (dravya) and 'substancenesss' (dravyatva) do not exist separately in that manner. If there can be union of two things which do not exist separately, then there would be union of the non-existent-sky-flower (akasapuspa) and the sky (akasa), and of the normal person and the second head. If separate existence is admitted, then the invention of the 'substanceness' is useless. Some contend that the assemblage (samudaya) of qualities (guna) is a substance (dravya). Even here, if there be no distinction between the qualities and the assemblage of qualities, the name substance (dravya) is not justified. If distinction be - 179

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Tattvarthasutra admitted, it is open to the same defects as pointed out in reference to substance (dravya) and 'substancenesss' (dravyatva). But do the same defects not apply to the definition given, that which attains attributes or is attained by attributes - undergoes modifications - is a substance'? No. For both, distinction (bheda) and non-distinction (abheda), are admitted between the substance (dravya) and the quality (guna), depending on the point of view. Hence the name 'substance' (dravya) is justified. Neither the substance (dravya) nor the quality (guna) exists without the other; there is, thus, nondistinction (abheda) between these. But the two have distinction (bheda) from the point of view of name (samjna), mark (laksana), purpose (prayojana), etc. The name substance (dravya) will apply only to the four mentioned in the first sutra. Hence the next sutra is intended to include the other two. GIATS 11311 [ viat: ] 319 [] *t sal di The souls (jiva) also are substances (dravya). The word "jiva'- soul - has been explained already. The plural is used to indicate the different classes of souls (souls at different stages of development). The particle 'ca'is intended to supply the word 'dravya' - substances - from the previous sutra. That is, the souls also are substances. Thus these five, along with the time (kala), which is mentioned later, constitute the six substances (dravya). Now the definition of substance is given later (see sutra 5-38) as: 'that which has qualities and modes is a substance'. From this definition it follows that the medium of motion (dharma) and the medium of rest (adharma), etc., are substances. Then what is the need here to 180

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adhyAya-5 enumerate these as substances (dravya)? The enumeration is for accurate determination. This excludes the earth (prthivi), etc., accepted as substances (dravya) in other systems. The earth (pythivi), the water (jala), the fire (agni), the air (vayu) and the mind (mana) are included under the matter (pudgala) since these are characterized by colour (rupa), taste (rasa), smell (gandha) and touch (sparsa). It may be argued that the air (vayu) and the mind (mana) are not characterized by colour (rupa), etc. No. The air (vayu) is characterized by colour (rupa), etc., as it possesses touch (sparsa), like the pitcher (ghata). It may now be contended that colour, taste and smell are absent in the air (vayu) because these are not perceived by the senses like the sight (caksu). But this argument would lead to the negation of the atom (paramanu), etc., as these also are not perceived by the senses. In the same way, the water (jala) is characterized by smell (gandha) as it possesses touch (sparsa), like the earth. The fire (agni) is characterized by taste (sparsa) and smell (gandha), as it possesses colour (rupa) like the earth. Now the mind (mana) is of two kinds, the physical mind-dravyamana - and the psychical mind-bhavamana. The psychical mind - bhavamana - is knowledge, an attribute of the soul. So it comes under the soul. As the physical mind - dravyamana - is characterized by colour (rupa), etc., it is a mode (paryaya) of the matter (pudgala). The physical mind - dravyamana - is characterized by colour (rupa), etc., for it is the cause or instrument of knowledge, like the sense of sight (caksu). Now, it is contended that sound (sabda) which is non-material is also the cause of knowledge. So the reason advanced for establishing the physical mind - dravyamana - as possessing colour (rupa), etc., is fallacious. But this is not true. Sound (sabda) is material, for it is of the nature of matter. Again, it is contended that we perceive effects resulting in establishing atoms (paramanu) as having colour, etc., but the same effects are not perceived in case of the air and the mind. No. Such effects, establishing these as having colour, etc., exist in case of the air and the mind too for all atoms have the capacity to produce effects that manifest in colour, taste, smell, etc. There are no separate classes of atoms of earth, water, 181

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Tattvarthasutra fire or air. The activity proceeds with the intermixture or blending of classes. In the same way, direction is included in the space. The convention of the east, the west, etc., - 'the sun rises in the east' - is based on the series or rows of points in the space. The special characteristics of substances are described next. nityAvasthitAnyarUpANi // 4 // Upara kahe gaye dravyoM meM se cAra dravya [ arUpANi] rUpa rahita, [nityAvasthitAni ] nitya aura avasthita haiN| The substances (dravya) are eternal (nitya), fixed-innumber (avasthita) and colourless (arupi). 'Nitya' means eternal. From the point of view of modes (paryaya) - paryayarthika naya - these substances do not ever lose their special (visesa) marks (laksana), such as assistance in motion (gatihetutva) for the medium of motion (dharma), and from the point of view of substance (dravya)-dravyarthika naya - these substances do not ever lose their common (samanya) marks (laksana), such as existence (astitva). Hence these substance (dravya) are indestructible and eternal (nitya). This is further highlighted in sutra 5-31, 'tadbhavavyayam nityam'-permanence is indestructibility of the essential nature (quality) of the substance. Since the fixed number is never violated, the substances are fixed-in-number (avasthita). These do not at any time transgress the number six. These are colourless (arupi) as these do not possess colour (form). By negation of colour, the accompanying attributes of taste, smell and touch also are negatived. Hence these are colourless (arupi), that is, non-material. As the common marks of eternity (nitya) and fixity in number (avasthita) pertain to all substances, colourlessness or non .. . . . . . . . . . . . . . . . . . . . . . 182

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adhyAya-5 materiality - arupi - would also apply to the matter (pudgala). Hence the exception is mentioned. rUpiNaH pudgalAH // 5 // [pudgalAH ] pudgala dravya [ rUpiNaH ] rUpI arthAt mUrtika haiN| Things which have form - rupi - constitute the matter (pudgala). 'Rupa' means form. What is form? The effect of the aggregation of colour, shape, etc., is form. Things which have form are called 'rupt'. Or, 'rupa' is a word denoting a specific quality. And things which possess this quality are material - rupi'. It does not however mean that taste, smell, etc., are excluded as colour is inseparably connected with these. The plural 'pudgalah'is used in order to indicate different forms of the matter, such as the atoms and the molecules. These different forms of the matter are described later. If it be contended that the matter is formless and of elemental nature (as in the Samkhya philosophy), it would contradict the manifold effects that are seen in the world. Do other substances, like the medium of motion (dharma), have divisions like the matter (pudgala)? A AkAzAdekadravyANi // 6 // [A AkAzAt ] AkAza paryanta [ ekadravyANi ] eka-eka dravya haiM arthAt dharma dravya, adharma dravya aura AkAza dravya eka-eka haiN| . . . . . . . . . . . . . . . . . . . . . . . . 183

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Tattvarthasutra Up to the space (akasa), each substance (dravya) is an indivisible whole (i.e., single continuum). The substances must be taken in the order in which these are mentioned in sutra 5-1. Hence the medium of motion (dharma), the medium of rest (adharma) and the space (akasa) are taken. The word 'eka' denotes number, and it qualifies the word 'dravya'. The word 'dravya' (substance) is included in the sutra in order to specify that oneness (single continuum) is with regard to substance (dravya) only and not in regard to place (ksetra), time (kala), and nature or condition (bhava). In regard to place (ksetra), the medium of motion (dharma) and the medium of rest (adharma) are seen to be innumerable-fold (asamkhyata). In regard to place (ksetra) and nature or condition (bhava), the space (akasa) is seen to be infinite-fold (ananta). Still, the medium of motion (dharma) or the medium of rest (adharma) or the space (akasa), each, is one in regard to substance (dravya); not many, as the souls (jiva) and the matter (pudgala) are. The other peculiarity of these substances is now mentioned. 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 (dharma), the medium of rest (adharma) and the space (akasa)] are also without-movement (niskriya). .. . . . . . . . . . . . . . . 184

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adhyAya-5 Arising from internal and external causes, the mode (paryaya) of a substance (dravya) which is the cause of its movement from one place to another, is called activity (kriya). The substances devoid of such activity (kriya) are called 'niskriya'. The medium of motion (dharma), etc., are without such activity (movement). If so, there can be no origination (utpada) in these as things like the pitcher are seen to originate only as a result of activity. And, without origination (utpada), there can be no destruction (uyaya). In such a case, the definition that the substance is characterized by origination (utpada), destruction (uyaya) and permanence (dhrauvya) stands invalidated. No, it is not so. What is the reason? The presence of these can be established otherwise than by activity (movement). Though there is no origination (utpada), etc., by activity in case of the medium of motion (dharma) and the other two, it can be shown that these take place. It is as under. Origination (utpada) is of two kinds, by internal cause - svanimittaka utpada - and by external cause - parapratyaya utpada. Origination by internal cause is described thus. By the authority of the Scripture, infinite attributes - 'agurulaghuguna' - which maintain individuality of substances, are admitted. These undergo six different steps of infinitesimal changes of rhythmic rise and fall (increase and decrease), called 'satgunahaniveddhi'. Origination (utpada) and destruction (vyaya) are established by this internal cause. External cause also produces origination (utpada) and destruction (uyaya). The medium of motion (dharma), the medium of rest (adharma) and the space (akasa) are the causes of motion (gati), rest (sthiti) and accommodation (avagahana) of horses and others. Since the states of motion (gati), rest (sthiti) and accommodation (avagahana) change from instant to instant, the causes, i.e., the medium of motion (dharma), the medium of rest (adharma) and the space (akasa), must also change. This way, origination (utpada), etc., by external cause - parapratyaya utpada - are attributed to these three substances (dravya). It is contended that if the medium of motion and the other two are without activity (movement), these cannot be the cause of motion, rest and accommodation of living ... .................... 185

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Tattvarthasutra beings and forms of matter; it is seen that only substances with activity, such as the water, are the cause of the motion and rest of fish and other objects. There is no contradiction. These substances (dravya) simply render help to the living beings and the forms of matter in their motion, rest, etc., just as the eyes. For instance, the eyes help in the sight of colour, but are powerless in case of a person whose mind is utterly distracted; he fails to see colour in spite of having eyes. Similarly, though 'niskriya' - without activity - themselves, these substances - the medium of motion (dharma), the medium of rest (adharma) and the space (akasa) - are instrumental causes of activity. As inactivity is admitted in case of these substances, it follows that the souls (jivadravya) and the forms of matter (pudgaladravya) are characterized by activity (movement). Is the substance of time (kaladravya) with activity? No, activity cannot refer to the substance of time (kaladravya); it is not the subject under reference. It is for this reason that the substance of time (kaladravya) is not included here. The term "kaya' in sutra 5-1 indicates the existence of space-points (pradesa) for these substances. But the extent of space-points is not determined. The extent of space-points is described next. asaMkhyeyAH pradezA dharmAdharmaikajIvAnAm // 8 // [dharmAdharmaikajIvAnAm ] dharma dravya, adharma dravya aura eka jIva dravya ke [ 371CT: ] 3711 [UGST] YGST EL There are innumerable (asamkhyata) space-points (pradesa) in the medium of motion (dharma), the medium of rest (adharma) and in each individual soul (jiva). 186

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adhyAya-5 That which is uncountable is innumerable (asamkhyata). Innumerable is of three kinds, the minimum, the maximum, and that which is neither the minimum nor the maximum (i.e., midway between the two). Here the third variety of innumerable is implied. A space-point (pradesa) is said to be the space occupied by an indivisible elementary particle (paramanu). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (jiva) have the same innumerable (asamkhyata) space-points (pradesa). The media of motion and of rest are 'niskriya' - without activity - and co-extensive with the universe (loka). Though the soul has the same number of space-points as these two, still it is capable of contraction and expansion. So it occupies either a small body or a big one as determined by the karmas. But, when, at the time of kevali-samudghatal, the soul expands, filling up the entire universe, the central eight space-points of the soul remain at the centre of the citra prthivi2 below Mount Meru and the remaining space-points spread filling up the entire universe in all directions. The extent of space-points (pradesa) of the substance of space (akasadravya) is mentioned next. AkAzasyAnantAH // 9 // [ 311 Chr] 347706197 $ [377-: ] 37 yeni The substance of space (akasadravya) has infinite (ananta) space-points (pradesa). 1 - See explanation to sutra 3-35, p. 140. Kevali-samudghata - the Omniscient emanates from his body the spatial units of his soul, without wholly discarding the body, for the purpose of levelling down the duration of the other three non-destructive karmas to that of the age (ayuh) karma. 2 - See explanation to sutra 4-12, p. 155. 187

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Tattvarthasutra Space pervades both the universe and the non-universe. Infinite means endless. What is infinite? The space-points (pradesa) of space (akasa) are infinite. The idea of space-points is to be understood as already given: 'a space-point (pradesa) is said to be the space occupied by an indivisible elementary particle (paramanu)'. The extent of space-points (pradesa) of non-material (amurta) substances has been mentioned. Now the space-points of material (murta) substance-the matter - must be ascertained. saMkhyeyAsaMkhyeyAzca pudgalAnAm // 10 // [ pudgalAnAm ] pudgaloM ke [ saMkhyeyAsaMkhyeyAH ca ] saMkhyAta, asaMkhyAta aura ananta pradeza haiN| The space-points (pradesa) of the matter (pudgala) are numerable (samkhyata), innumerable (asamkhyata) and infinite (ananta). The particle 'ca' in the sutra includes infinite (ananta) also. Some molecules of matter have numerable (samkhyata) space-points (pradesa), some others innumerable (asamkhyata) and yet others infinite (ananta). It is contended that infinite-times-infinite (anantananta) should be mentioned in the sutra. It is not required since 'infinte' is used in a general sense. Infinite is of three kinds, paritananta, yuktananta and anantananta. All these are included in 'infinte' when used in a general sense. A contention arises. It is admitted that the universe is of innumerable (asamkhyata) spacepoints. How, then, can the universe accommodate molecules of infinite (ananta) and infinite-times-infinite (anantananta) space-points? It seems contradictory; the space-points (pradesa) of the matter (pudgala) cannot be infinite (ananta). No, there is no inconsistency here. The indivisible particles of matter are capable of taking subtle .. . . . . . . . . . . . . . . 188

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adhyAya - 5 forms, and in such subtle forms even infinite particles of matter can find accommodation in one space-point of the space (akasa). Moreover, the space (akasa) has amazing power of accommodation (avagahana). In the previous sutra the forms of matter (pudgala) are mentioned in general. Hence the space-points mentioned will apply also to the indivisible atom (paramanu). The next sutra is intended to exclude the indivisible particle of matter. nANoH // 11 // [ aNoH ] pudgala paramANu ke [ na ] do ityAdi pradeza nahIM haiM, arthAt vaha eka pradezI hai| There are no space-points (pradesa) in the indivisible atom (paramanu). There are no space-points (pradesa) for the indivisible unit of matter (paramanu), as it is of the extent of one space-point. One space-point of space is considered without space-points as its splitting or division is not possible. Similarly, the indivisible unit of matter (paramanu) has one space-point, and there can be no further division of its spatial unit. Further, there is nothing smaller than the indivisible atom (paramanu). So there can be no division of its space-point. The next sutra is intended to indicate the location of the medium of motion and so on. lokAkAze'vagAhaH // 12 // [ avagAhaH ] uparokta samasta dravyoM kA avagAha (sthAna) [ lokAkAze ] lokAkAza meM hai| 189

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Tattvarthasutra These substances - the media of motion and of rest, the souls, and the forms of matter - are located in the universe-space (lokakasa). These substances, the medium of motion (dhrama), etc., are located in the universe-space (lokakasa), and not outside it. If space (akasa) is the support of the medium of motion, and so on, what is the support of the space? The reply is that there is no other support for the space; it is supported by self. Now the following contention arises. If another support is postulated for the medium of motion and the other substances, another support must be postulated for the space also. And, it will lead to infinite regress. But it is not so. There is no substance which is more extensive than the space, wherein it can be said to be located. It is infinitefold of all other categories. Hence, from the empirical point of view, the space is said to be the receptacle (support) of the medium of motion, etc. But, from the intrinsically genuine or exact point of view, all substances are situated in themselves. For instance, if someone asked another, 'Where are you?' He replies, 'I am in myself. The effect of referring to these as the supporter and the supported (the container and the contained) amounts to only this much. The medium of motion and the other substances do not exist outside the space of the universe. It is contended that the idea or state of the container and the contained applies only to things which come into existence one after the other. For instance the plums are in the basin. The space is not prior to the other substances such as the medium of motion in that manner. Hence, even from the empirical point of view, it is not proper to speak of space and the rest as the supporter and the supported. But this is not tenable. The idea of the supporter and the supported applies even to things which come into existence at the same time. For instance, we speak of colour, etc., in the pitcher, and hands, etc., in the body. Now what is the universe (loka)? That is called the universe (loka), wherein the substances such as the media of motion and of rest are osoochu. .. . . . . . . . . . . . . . . . . . . . . . 190

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adhyAya-5 seen to exist. Space is divided into two parts, the universe-space (lokakasa) and the non-universe-space (alokakasa). The universe (loka) has been described. Space in the universe is the universe-space (lokakasa). And beyond it is the infinite non-universe-space (alokakasa). The distinction between the universe (loka) and the nonuniverse (aloka) should be known by the presence and absence of the media of motion and of rest. In the universe-space (lokakasa) there is the presence of the media of motion and of rest. Outside this space is the infinite non-universe-space (alokakasa). If the medium of motion did not exist in the universe-space, there would be no certain cause of movement. And then there would be no distinction of the universe and the non-universe. If the medium of rest did not exist in the universespace, there would be no certain cause of assisting rest. Things will not be stationary, or there will be no distinction of the universe and the non-universe. Therefore, owing to the existence of both, the media of motion and of rest, the distinction of universe and non-universe is established. The extent of their pervasiveness is mentioned next. Emefentent: donat 118311 [dharmAdharmayoH] dharma aura adharma dravya kA avagAha [ kRtsne] (tila meM tela kI taraha) samagra lokAkAza meM hai| The medium of motion (dharma) and the medium of rest (adharma) pervade the entire universe-space (lokakasa). The word "kstsna' indicates all-pervasiveness. The media of motion and of rest are not situated in the universe like the pitcher in the house. These two pervade the entire universe (without leaving any inter-space), in the manner of the oil in the sesamum seed. And all . . . . . . . . . . . . . . . . . . . . . . . . 191

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Tattvarthasutra these interpenetrate without any obstruction, as these are possessed of the capacity of accommodation (avagaha sakti). The material objects having form are different from the non-material substances like the medium of motion. These extend from one unit of space to numerable, innumerable and infinite units of space. What is the nature of their accommodation? ekapradezAdiSu bhAjyaH pudgalAnAm // 14 // [ pudgalAnAm ] pudgala dravya kA avagAha [ eka pradezAdiSu ] lokAkAza ke eka pradeza Adi se lekara (eka se saMkhyAta aura asaMkhyAta pradeza yhm) [ 976:] faim oft er - Glare The forms of matter (pudgala) occupy (inhabit) from one space-point (pradesa) onwards. One elementary particle (paramanu) occupies one space-point (pradesa). Two elementary particles, either combined or separate, occupy either one or two space-points (pradesa). Three elementary particles, either combined or separate, occupy one, two or three spacepoints (pradesa). In the same way, molecules of numerable (samkhyata), innumerable (asamkhyata) and infinite (ananta) atoms occupy one, numerable (samkhyata) or innumerable (asamkhyata) space-points (pradesa) of the universe-space (lokakasa). Now, it stands to reason that the non-material (amurta) substances such as the media of motion and of rest can be accommodated in the same place at the same time without obstruction. But how can it be possible in case of material (murta) objects? It is possible even in case of material (murta) objects too as these have the nature of getting accommodated and of getting transformed into subtle forms. As the lights from many ........................ 192

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adhyAya-5 lamps in a room intermingle without causing obstruction to each other, in the same manner, the material (murta) objects can get accommodated in the same space at the same time. It should be understood in this manner from the authority of the Scripture also: "The universe is densely (without inter-space) filled with variety of infinite-times-infinite forms of matter (pudgala) of subtle (suksma) and gross (sthula) nature in all directions." What is the nature of accommodation (avagaha) of souls (iva) in the space? asaMkhyeyabhAgAdiSu jIvAnAm // 15 // [ jIvAnAm ] jIvoM kA avagAha [ asaMkhyeya bhAgAdiSu ] lokAkAza ke asaMkhyAtave bhAga Adi meM hai| The souls (jiva) inhabit one of innumerable (asamkhyata) parts, etc., of the universe-space (lokakasa). The universe-space (lokakasa) is taken over from sutra 5-12. The universe-space is divided into innumerable (asamkhyata) parts. Each part is one of innumerable (asamkhyata) parts. This part is the starting point. The souls occupy from a single such part to innumerable (asamkhyata) parts. For instance, one soul inhabits one unit of space. Similarly, one soul can permeate two, three, four units of space up to the extent of the entire universe. But all the souls taken together permeate the entire universe. Now a contention arises. If one soul occupies one unit of space, how can infinite-times-infinite souls with their several bodies find room in the universe-space, which is only of the extent of innumerable (asamkhyata) units of space? It should be understood that the souls dwell in subtle (suksma) and gross (sthula) ........................ 193

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Tattvarthasutra forms. The gross ones possess bodies which offer obstruction. But even infinite-times-infinite souls in the subtle state (the lowest category of souls with one sense only) along with their subtle bodies dwell even in the space occupied by a single one-sensed nigoda jiva. There is no obstruction among themselves and between them and the gross ones. So there is no contradiction in the statement that infinite-timesinfinite souls reside in the innumerable space-points (pradesa) of the universe. It has been said that one soul is of the same units of space as the universe. How, then, can a soul reside in one unit of space (the universe-space divided into innumerable parts)? Should not each soul permeate the entire universe? pradezasaMhAravisarpAbhyAM pradIpavat // 16 // [pradIpavat ] dIpa ke prakAza kI bhAMti [ pradeza saMhAravisarpAbhyAM] pradezoM kA saMkoca aura vistAra hone ke kAraNa jIva lokAkAza ke asaMkhyAtAdika bhAgoM meM rahatA hai| The soul (jiva) occupies, like the light of the lamp, from one to innumerable (asamkhyata) parts of the universespace (lokakasa) due to the contraction and expansion of its space-points (pradesa). Though the soul is intrinsically non-material (amurta), still it assumes material (murta) form on account of beginningless bondage with karmas. And it dwells in small or big bodies on account of its karmicbody (karmana sarira). It, thus, has the nature of contraction and expansion, like the light of the lamp. And, therefore, it can dwell in ................... 194

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adhyAya - 5 one, two, etc., of the innumerable parts of the universe-space (lokakasa). The analogy is that the light of the lamp lit in an open space extends far and wide, but extends only to the extent of the casing or the room in which it is placed. It is contended that the media of motion (dharma) and of rest (adharma) will become one by their commingling with one another because of reciprocal spatial interpenetration. But it is not so. Though there is reciprocal commingling of the substances, these do not give up their intrinsic nature. It has been said in the Scripture: "The six substances (dravya), occupying the same space, though mutually interpenetrate and give accommodation to one another, yet these always maintain their individual identity, not losing their respective qualities, general and special." (see 'Pancastikaya', verse 7). If so, let the distinctive nature of these substances (dravya) be mentioned. gatisthityupagraha 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 medium of motion (dharma) and the medium of rest (adharma) are to assist motion and rest, respectively. That which takes an object from one place to another is 'gati'- motion. The opposite of this is 'sthiti' - rest. What is 'upakara' - assistance? The sutra refers to assistance in motion and in rest. The medium of motion (dharma) and the medium of rest (adharma) render assistance 195

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Tattvarthasutra in form of facilitating motion and rest, respectively. Just as the water facilitates movement of the fish, similarly the medium of motion (dharma) facilitates movement of the souls (jiva) and the forms of matter (pudgala) tending to move. Just as the earth gives support to objects like the horse, similarly the medium of rest (adharma) is the common medium of rest for the souls (iva) and the forms of matter (pudgala) tending to rest. It is contended that the word 'upagraha'in the sutra is unnecessary as the word 'upakara'should be sufficient. But it is not unnecessary, for it is intended to avoid misinterpretation according to the order of the words. Misinterpretation can be that as the words 'dharma' and 'adharma'combine with words 'motion' and 'rest consecutively, the soul (jiva) and the matter (pudgala) should also get combined in the same manner. The interpretation would then be: "the medium of motion (dharma) assists the motion of the souls, and the medium of rest (adharma) assists the rest of the matter.' The word 'upagraha'is used to avoid such a misinterpretation. Should the assistance rendered by the medium of motion (dharma) and the medium of rest (adharma) not attributed to the space (akasa) which is all-pervasive (sarvagata)? No, the space (akasa) has another function; it gives room to all substances including the medium of motion (dharma) and the medium of rest (adharma). If we attribute these several functions to space, then there can be no distinction of the universe (loka) and the non-universe (aloka). Again, it is contended that the functions - rendering assistance in motion and in rest - performed by the medium of motion (dharma) and the medium of rest (adharma) are also performed by the earth (prthivi) and the water (jala). What then is the use of the media of motion and of rest? But it is untenable. The earth and the water are special causes and the media of motion and of rest are general causes. Moreover, several causes do produce a single effect. Another question is raised. Since the medium of motion (dharma) and the medium of rest (adharma) are of equal potency, motion and rest will oppose each other and cancel out each other's force. But it is not so .. . . . . . . . . . . . . . . . . . . . . . 196

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adhyAya-5 because the media of motion and of rest are not active forces but only passive media. The disputant argues that as these are not seen, like the non-existent horns of a donkey, these do not exist. No. There is no difference of opinion among the learned of all schools of thought on this point; indeed, all men of wisdom admit the existence of objects, both visible and invisible. Further, the reason advanced by the disputant is fallacious as far as we are concerned. All substances, without exception, reflect in the perfect knowledge of the Omniscient. He knows perfectly and directly the non-material substances too. The saints well-versed in the Scripture know these substances from the teachings of the Omniscient. If the existence of the media of motion and of rest, which are beyond the senses, is established from their functions, from what function is the existence of invisible space inferred? AkAzasyAvagAhaH // 18 // - GHI, TE [ 310-16: ] 4461 gant an 37006191 - TI [AkAzasya ] AkAza dravya kA upakAra hai| The function of the space (akasa) is to provide accommodation (avagaha). 'Upakara' - assistance - is supplied from the previous sutra. The assistance rendered by the space (akasa) is to give room to the other substances (drauya), such as the souls (jiva) and the matter (pudgala). Now, it is proper to say that the space gives room to the souls and forms of matter which are characterized by activity. But the media of motion and of rest are inactive (niskriya) and eternally pervasive. How can penetration apply to these substances? The objection is untenable, as . . . . . . . . . . . . . . . . . . . . . . . . 197

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Tattvarthasutra penetration is established by convention. For instance, the space (akasa) is spoken of as pervading everywhere, although there is no movement. This is because the space (akasa) exists everywhere. Similarly, though there is no penetration by the media of motion and of rest, it is attributed conventionally as these permeate the entire universe-space. Another question is raised. If the characteristic of the space (akasa) is to give room to other objects, then there would be no obstruction of objects such as stones by steel, adamant and so on, and of cows and others by walls, etc. But there is obstruction. Hence it is destitute of the nature of giving room to other substances. But this objection is untenable. The obstruction in the instances given is mutual between gross objects like steel and stones. So this does not affect the capacity of the space (akasa) to give room to other objects. In the instances given, obstruction is offered by the objects only and not by the space (akasa). Further, steel, wall, etc., are gross objects and these do not give room to each other. This is not the fault of the space (akasa). Subtle forms of matter do give room to each other. If it is so, this is not the special characteristic of the space (akasa), as this is present in others also. But there is no contradiction in this. The capacity to allow common accommodation to all substances is the special characteristic of the space (akasa). It cannot be said that this characteristic is absent in the non-universe space, for no substance gives up its inherent nature. The help rendered by the space (akasa) has been described. Then what is the help rendered by the matter (pudgala)? zarIravAGmanaHprANApAnAH pudgalAnAm // 19 // [ PriaiS:47: YTMYHT: ] RP, QOH, H 791T GTTY - zvAsocchvAsa - ye [ pudgalAnAm ] pudgala dravya ke upakAra haiM, arthAt zarIrAdi kI racanA pudgala se hI hotI hai| 198

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adhyAya-5 The function of the matter (pudgala) is to form the basis of the body (sarira), the organs of speech (vacana) and mind (mana), and respiration (pranapana). It is contended that this is improper. What is improper? The question was, 'What is the help rendered by the matter?' and, as the answer, the marks (laksana), bodies, etc., of the matter (pudgala) are provided. No, it is not improper. The marks (laksana) of the matter (pudgala) are described later (as that which is characterized by touch, taste, smell and colour). But here the help rendered by the forms of matter to the souls is described. Five kinds of bodies, such as the gross (audarika), etc., have been described already. Some of these are invisible because these are subtle (suksma). Others are visible. The karmic matter which is the cause of these bodies is also included in the term 'bodies' or sarira. Taking the karma as matter (pudgala), the forms of matter are said to render help to the souls (iva). But some say that the karmic-body (karmana sarira) is non-material as, like the space (akasa), it has no form. Only gross bodies having form can be considered material. But it is not so. The karmic-body (karmana sarira) is material for its fruition depends on the contact of material objects. For instance, paddy, etc., ripen on contact with the water and other things which are material. In the same manner the karmic-body (karmana sarira) also ripens in the presence of molasses, thorns, etc. - external objects of attachment and revulsion. Hence karmic-body (karmana sarira) must be ascertained to be material. Speech (vacana) is of two kinds, physical (dravyavacana) and psychical (bhavavacana). The psychical-speech (bhavavacana) arises on destruction-cum-subsidence (ksayopasama) of energy-obstructing (viryantaraya), sensory-knowledge-obscuring (matijnanavarana) and scriptural-knowledge-obscuring (srutajnanavarana) karmas, and on the rise of physique-making karma (namakarma) of limbs and minor limbs (angopanga). It is, therefore, material; without the presence of such karmic matter, the psychical-speech (bhavavacana) is not possible. Prompted by the active soul endowed with the capacity of the ........................ 199

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Tattvarthasutra psychical-speech (bhavavacana), the physical-speech (dravyavacana) comes into existence. Hence the physical speech (dravyavacana) too is material. Secondly, the physical speech (dravyavacana) is the object of the sense of hearing; this also indicates that it is material. Why the speech (vacana) is not the object of the other senses? Just as the nose smells odour and is incapable of perceiving taste, etc., similarly, the s other than the ears are incapable of grasping speech sounds. Is the speech (vacana) non-material? No, it is material. For it is perceived through the senses composed of the matter, it is obstructed by material objects like the wall, it is intercepted by adverse wind, and it is overpowered by other material causes. The mind (mana) is of two kinds, physical (dravyamana) and psychical (bhavamana). The psychical-mind (bhavamana) has capacity-tocomprehend (labdhi) and cognition (upayoga) as its marks (laksana). These are dependent on matter; therefore, the psychical-mind (bhavamana) is material. Similarly, owing to destruction-cumsubsidence (ksayopasama) of knowledge-obscuring (jnanavarana) and energy-obstructing (viryantaraya) karmas, and on the rise of physique-making karma (namakarma) of limbs and minor limbs (angopanga), particles of matter get transformed into the physicalmind (dravyamana) that assists the soul in examining the good and the evil, remembering things, etc. Hence the physical-mind (dravyamana) also is material. It is contended that the mind is a different substance, that it is bereft of colour (form), etc., and that it is of the size of the atom. Hence it is improper to consider it as material. But this contention is untenable. How? Is the mind connected with the senses and the soul or not? If it is not connected, then it cannot be of assistance to the soul, nor can it be of use to the senses. If it is connected, then the 'atomic' mind connected with one point cannot leave that point and be of use to the other parts (of the soul or the other senses). Nor can it be said to rotate like the potter's wheel on account of an invisible force (adrsta), as there can be no such capacity. If this invisible force (adrsta) is the attribute of non-material and inactive soul, it too must be inactive. Being inactive itself, it cannot be the . . . . . . . . . . . . . . . . . . . . . . . 200

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adhyAya-5 cause of activity elsewhere. For instance, the wind is endowed with activity and touch, and it is naturally the cause of the wafting of plants and trees. But the invisible force (adrsta) mentioned above is quite different from it, and hence it cannot be the cause of activity. The soul with the destruction-cum-subsidence (ksayopasama) of energy-obstructing (viryantaraya) and knowledge-obscuring jnanavarana) karmas, and on the rise of physique-making karma (namakarma) of limbs and minor limbs (angopanga), exhales air from the lungs; it is called the breath-of-life (prana). The same soul inhales air from the atmosphere; it is called the breath-of-inhalation (apana). These, the breath-of-life (prana) and the breath-of-inhalation (apana), also are helpful to the soul, as these enable it to live. The three - the mind, the breath-of-life (prana) and the breath-of-inhalation (apana) - must be understood to be material. How? These meet with resistance, etc., by material objects. The mind stops functioning by thunderbolt, etc., which strike terror in the hearts of the living beings. It is also overpowered by intoxicating liquor, etc. Respiration is obstructed by covering the face with the palm or the cloth. It is also subjugated by phlegm. But a non-material substance cannot be obstructed or subjugated by material objects. It is from this that the existence of the soul is proved. Just as the motion of a puppet equipped with mechanical contrivances for moving the limbs signifies the agent who directs the motion, so also the activities, such as inhalation and exhalation, prove the existence of the active soul. Are these alone the help rendered by forms of matter (pudgala)? Or is there anything else? sukhaduHkhajIvitamaraNopagrahAzca // 20 // [ sukha duHkha jIvita maraNopagrahAzca ] sukha, du:kha, jIvita aura maraNa - 1 of you to 340k . . . . . . . . . . . . . . . . . . . . . 201

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Tattvarthasutra The function of the matter (pudgala) is also to contribute to pleasure (sukha), suffering (duhkha), living (jivita), and death (marana) of living beings (jiva). Owing to the presence of the internal causes of karmas which produce pleasant-feelings (sata) and unpleasant-feelings (asata), and in consequence of association with external causes such as the objects, the dispositions of agreeableness or affliction are pleasure (sukha) and suffering (duhkha), respectively. The continuance of respiration in a being owing to the presence of the age-determining (ayuh) karma is called living (jivita). The cutting off or destruction of respiration is death (marana). The matter (pudgala) renders help to the soul in these respects. How? These arise in the presence of material causes. It is contended that the word 'upagraha' in the sutra is unnecessary as this section deals with 'upakara'. But it is not unnecessary. It is intended to indicate the help rendered by the matter (pudgala) to material objects. For instance, bronze is purified by certain ashes, water is purified by clearing nuts called 'kataka' and steel is tempered with the help of water. The word 'ca' - also - is intended to include other kinds of help. Thus, other kinds of help are also rendered by the matter (pudgala). Just as the body (sarira), etc., are constituted by the matter (pudgala), in the same way, sense-organs such as the eyes s also are the help rendered by the matter (pudgala). After indicating the assistance given by the matter (pudgala), the help rendered by the souls (jiva) is described. parasparopagraho jIvAnAm // 21 // [ jIvAnAm ] jIvoM ke [ parasparopagrahaH ] paraspara meM nimitta honA, ye upakAra haiN| 202

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adhyAya-5 The function of the souls (jiva) is to help one another. The word 'paraspara' means reciprocity of action. 'Parasparopagraha' means rendering help to one another. That is the help rendered by the souls (iva) to one another. What is it? It is mutual help as between the master and the servant, and the teacher and the taught. The master renders help to the servant by giving him money. And the servant serves the master by doing him good and protecting him from the evil. The preceptor teaches what is good here and in the next world (birth) and makes his disciples follow his teachings. And the disciple benefits his preceptor by following him and by his devoted service. What is the purpose of the repetition of the word 'upagraha"? Taking cue from the previous sutra, it indicates that living beings are also the cause of pleasure (sukha), suffering (duhkha), living (jivita), and death (marana) of one another. If every existing thing must be of help, what is the help rendered by the time (kala) which is also existent? vartanApariNAmakriyAH paratvAparatve ca kAlasya // 22 // [adat fui fabel: upralueet ] adal, f a, fa 41, paratva aura aparatva [ kAlasya ] ye kAla dravya ke upakAra haiN| Assisting substances in their continuity of being through gradual changes (vartana), in their modification (parinama), in their movement (kriya), in their endurance (paratva) and in their non-endurance (aparatva), are the functions of time (kala). Although substances, like the medium of motion (dharma), incessantly attain new modes (paryaya) due to own inherent capacity, 203

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Tattvarthasutra still external instrumental cause - bahya sahakari karana - is required for this attainment. The external instrumental cause -bahya sahakari karana - which helps the substances attain new modes (paryaya) incessantly - termed 'vartana'- is the time (kala)1. Hence, assistance in the continuity of being through gradual changes - 'vartana'- is the function of the time (kala). The mode (paryaya) of the substance changes and the time (kala) is the causal agent in this activity. If it is like this, is the time (kala) with-activity (kriyavana)? For instance we say, 'The disciple studies and the preceptor helps him study'. Here the preceptor too is with-activity (kriyavana). But there is nothing wrong in this. Even an auxiliary cause is spoken of as a causal agent. For instance, we say that the dried cowdung-fire is the cause of study (in cold weather). Here the dried cowdung-fire is only an auxiliary cause. Similarly the time (kala) is a causal agent in the change of mode (paryaya). How is it ascertained as the time (kala)? There are particular activities, namely, instant, etc., and cooking, etc., which are referred to as an instant of time, cooking time, and so on, by convention. But, in this conventional usage as an instant of time, cooking time, and so on, the term (samjna) time' (kala) is superimposed. And this term 'time' (kala) signifies the existence of 'real' (mukhya) time (kala), which is the basis of the conventional or secondary (vyavahara or gauna) time. How? This is because the secondary must imply the real. The mode (paryaya), without vibration, of a substance attained on annihilation of a particular quality, and on origination of another quality is its modification (parinama). The modifications (parinama) of the soul (jiva) are anger (krodha), etc. The modifications (parinama) 1 - The incessant origination (utpada), destruction (vyaya), and permanence (dhrauvya) that all substances (dravya) undergo in their state of being - satta - is called 'vartana'. (see 'Nayacakko', verses 135-136). Thus, 'vartana' refers to the imperceptible, minute changes that go on incessantly, every instant, in all substances. .. . . . . . . . . . . . . . . . . . . . . . 204

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adhyAya-5 of matter (pudgala) are colour, etc. In the same way, modifications (parinama) take place in the medium of motion (dharma), the medium of rest (adharma), the space (akasa) and the time (kala). This modification (parinama) is due to the rhythmic rise (urddhi) and fall (hani) - satgunahanivrddhi - in their 'avibhaga-praticcheda' as all these substances have intrinsic agurulaghuguna'. The intrinsic 'agurulaghuguna' is the general (sadharana) quality-mode (gunaparyaya) of these substances. Movement (kriya) is characterized by vibration. It is of two kinds, causal (prayogika) and natural (vaisrasika). The motion of the cart, etc., is causal, and that of the clouds, etc., is natural. Endurance (paratua) and non-endurance (aparatua) are of two kinds: with respect to place (ksetra) and with respect to time (kala). As this section deals with time, only the latter is considered. The substance that is enduring in respect of time (kala) is termed 'paratva', and the one which is not so enduring is termed 'aparatva'. The help rendered to substances in their continuity of being (vartana), etc., proves the existence of time (kala). It is contended that continuity of being (vartana) should be sufficient as modification (parinama), etc., are secondary, being its subdivisions. But modification, etc., are not unnecessary. The amplification is intended to indicate the two kinds of time (kala), the real-time (mukhya-kala or paramartha-kala or niscaya-kala) and the conventional-time (vyavahara-kala). The real-time has its mark (laksana) as continuity of being (vartana), and the conventional-time has its marks (laksana) as modification (parinama), etc. The conventional-time is determined (recognized by modification in other substances, which are ascertained by others. It is threefold, the past (bhuta), the present (vartamana) and the future (bhavisyat). In the real-time the conception of time is of primary importance, and the idea of the past, the present and the future is secondary. In the conventional-time, the idea of the past, the present and the future is of prime importance, and the idea of real-time is subordinate. This is because the conventional-time depends on the substances endowed with-activity (kriyavana), and on the real-time. . . . . . . . . . . . . . . . . . . . . . . . . 205

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Tattvarthasutra What are the special marks (laksana) of the matter (pudgala)? sparzarasagandhavarNavantaH pudgalAH // 23 // [ sparza rasa gandha varNavantaH ] sparza, rasa, gandha aura varNa vAle [yce: ] Gud elder The forms of matter (pudgala) are characterized by touch (sparsa), taste (rasa), smell (gandha) and colour (varna). What is touched or touching alone is touch (sparsa). It is of eight kinds, namely, soft (komala), hard (kathora), heavy (bhari), light (halka), cold (thanda), hot (garma), smooth (snigdha) and rough (ruksa). What is tasted or tasting alone is taste (rasa). It is of five kinds: bitter (tita), sour (khatta), acidic (kadua), sweet (mitha) and astringent (kasaila). What is smelt or smelling alone is smell (gandha). It is of two kinds: pleasant smell (sugandha) and unpleasant smell (durgandha). Colour is of five kinds: black (kala), blue (nila), yellow (pila), white (safeda) and red (lala). The foregoing are the principal divisions. And the subdivisions of each of these may be numerable (samkhyata), innumerable (asamkhyata) and infinite (ananta). These - touch, taste, smell and colour - are always associated with the matter (pudgala). For instance, we speak of the (Indian) fig tree possessing milky juice. A question is raised. In sutra 5-5, it has been said, 'Things which have form - rupi - constitute the matter (pudgala).' And, it has been explained that form (colour) includes taste, smell and touch also. Thus the characteristics of the matter have already been established. This sutra, therefore, is unnecessary. But this is untenable. Sutra 5-4 says, *The substances (dravya) are eternal (nitya), fixed-in-number (avasthita) and colourless (arupi)'. That would imply that matter also is non-material - arupi - like the rest. Sutra 5-5 was intended to .. . . . . . . . . . . . . . . . . . . . . . 206

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adhyAya-5 exclude that view. The present sutra is intended to explain the distinctive characteristics of the forms of matter (pudgala). The particular modes (paryaya) of the matter (pudgala) are mentioned in the next sutra. zabdabandhasaumyasthaulyasaMsthAnabhedatamazchAyAtapodyota vantazca // 24 // ukta lakSaNavAle pudgala [zabda bandha saukSmya sthaulya saMsthAna bheda tamazchAyAtapodyotavantaH ca ] zabda, bandha, sUkSmatva, sthUlatva, saMsthAna (AkAra), bheda, andhakAra, chAyA, Atapa aura udyotAdi vAle hote haiM, arthAt ye bhI pudgala kI paryAyeM haiN| Sound (Sabda), union (bandha), fineness (suksmatva), grossness (sthulatva), shape (samsthana), division (bheda), darkness (andhakara), image/shadow (chaya), warm light (atapa) and cool light (udyota) also are modes (paryaya) of the matter (pudgala). Sound is of two kinds. One partakes of the nature of languages and the other is different from it. The first again is of two kinds, sounds which are expressed (indicated) by letters - with the script, and sounds which are not expressed by letters - without the script. Languages having the script are rich in literature. The well developed languages serve as means of intercourse among civilized persons, and other languages among primitive peoples. The latter kind of sounds (i.e. sounds not having the script) is the means of ascertainment of the nature of superior knowledge amongst creatures with two or more senses. Both these kinds of sounds are produced by the efforts of the living beings, 207

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Tattvarthasutra not by nature. Sounds not partaking of the nature of languages are of two kinds, causal and natural. Natural sounds are produced by the clouds, and so on. The causal sound is of four kinds - tata, vitata, ghana, and sausira. Sound produced by musical instruments covered with leather, namely, the drum, the kettle-drum, the large kettledrum, etc., is 'tata'. Sound produced by stringed instruments such as the lute, the lyre, the violin, and so on, is 'vitata'. Sound produced by metallic instruments, such as the cymbal, the bell, etc. is 'ghana'. Sound produced by wind-instruments such as the flute, the conch, etc., is 'sausira'. Union (bandha) is of two kinds, natural and that produced by the efforts of human beings. The first kind of union (bandha) is caused by the mixing of smooth and rough particles of matter (positive and negative electric charges) in lightning, meteoric showers, rainfall, fire, rainbow, etc. Union produced by the efforts of human beings is twofold, union of the non-living things, and union of the living and the non-living. Instances of union of the non-living things are resin, wood, and so on. The second kind of union consists of bondage of karma and nokarma with the soul (jiva). Fineness (suksmatva) is of two kinds, extreme and relative. Extreme fineness is found in the indivisible atoms. Instances of relative fineness are the wood-apple, myrobalan, plum, etc. Grossness (sthulatva) also is similarly of two kinds, extreme and relative. The instance of extreme grossness is the biggest molecule of matter pervading the entire universe. Instances of relative grossness are the plum, myrobalan, wood-apple, palmyra fruit, etc. Shape (samsthana) is of two kinds, that which can be defined and that which cannot be defined. The regular geometrical shapes such as the circle, the triangle, the rectangle, the square, the globe, etc., are instances of the first variety. The shapes which are haphazard and irregular, e.g., of the clouds, are those which cannot be defined. Division (bheda) or separation is of six kinds. Illustrations of these kinds are: 1) sawing a piece of wood, 2) grinding barley, wheat, etc. into flour, 3) breaking a pitcher, etc., into potsherds and other fragments, 208

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adhyAya-5 4) threshing out black gram, green gram, etc., 5) dividing mica into many layers, and 6) emission of sparks of fire on hammering a red-hot iron-ball. Darkness (andhakara) is the opposite of light; it obstructs vision. An image/shadow (chaya) results from obstruction of light by an object. It is of two kinds, images as seen in a mirror and uninverted images like the shadow. In the first of these, the left side becomes right and the right side becomes left. Warm light (atapa) is heat and light combined, emanating from the sun, etc. Cool light (udyota) is the light issuing from the moon, the firefly (glowworm), jewels, etc. Al these, sound (sabda), etc., are modes (paryaya) of the matter. And those in which these modes (paryaya) are produced are forms of the matter. Other modes (paryaya) of the matter, such as the impulse, the blow, etc., as described in the Scripture, are included by the particle 'ca' in the sutra. The divisions of the matter (pudgala) are mentioned next. aNavaH skandhAzca // 25 // pudgala [aNavaH skandhAH ca ] aNu aura skandha ke bheda se do prakAra oto The atoms (anu) and the molecules (skandha) are the two divisions of the matter (pudgala). That which occupies one space-point (pradesa) and possesses the capacity to produce the modes of touch, taste, etc., is called the atom (anu). Since the atom (anu) occupies just one space-point (pradesa), it is the smallest unit of the matter (pudgala); hence the name 'anu'. ............... . ...... 209

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Tattvarthasutra Because of its minuteness, it is the beginning, the middle and the end. It has been said in the Scriptures, "The atom is itself the beginning, the middle and the end. That indivisible substance (dravya) which cannot be perceived by the senses is the atom (anu, paramanu)." The collections of atoms which, in their gross state, can be taken by the hand and handled are the molecules (skandha). Conventionally, if action is present in a few instances, by synecdoche it can be extended to other versions too. Hence, the word 'molecule' (skandha) also applies to molecules consisting of two or more atoms, which cannot be so handled. Though the matter (pudgala) has infinite subclasses, still it is divided into two main classes, atoms (anu) and molecules (skandha). The plural is used in the sutra to indicate the infinite subclasses of matter that subsist on these two main classes. In this sutra the two terms 'anu' and 'skandha' are mentioned separately, without being combined into a compound, to indicate their connection with the two previous sutra. The atoms are characterized by touch (sparsa), taste (rasa), smell (gandha) and colour (varna). Molecules, however, are characterized by sound (sabda), union (bandha), fineness (suksmatva), grossness (sthulatva), shape (samsthana), division (bheda), darkness (andhakara), image/shadow (chaya), warm light (atapa) and cool light (udyota), besides, of course, by touch, taste, smell and colour. Are these modes of the matter (pudgala), atoms (anu) and molecules (skandha), beginningless, or with a beginning? As these originate, these have a beginning. In that case how are these formed? First the origin of molecules (skandha) is described. AGHFIT127 STUENT 11P& II paramANuoM ke [ bheda saGghAtebhya] bheda, saGghAta athavA bheda aura saGghAta donoM se [ utpadyante ] pudgala skandhoM kI utpatti hotI hai| . 210

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adhyAya-5 Molecules (skandha) are formed by fission (bheda), fusion (sanghata) and division-cum-union (bheda-sanghata). The splitting of molecules (aggregates) by internal and external causes is fission (bheda). The collection together of separate things is fusion (sanghata). It is contended that since fission and fusion are two, the dual, and not the plural, should be used in the sutra. The plural is used to include the third, namely, the combination of fission and fusion. It is explained thus. By the combination of two separate atoms, a molecule occupying two space-points (pradesa) is formed. By the combination of a molecule of two space-points with one atom or the combination of three atoms, a molecule of three space-points is formed. A molecule of four space-points is produced by the combination of two molecules of two atoms each, of one molecule of three atoms with one atom or of four atoms. Similarly, by the fusion (combination) of numerable (samkhyata), innumerable (asamkhyata), infinite (ananta) and infinite-times-infinite (anantananta) atoms, the molecules of respective space-points (pradesa) are formed. By the splitting (fission) of such molecules, molecules in size up to the smallest, comprising of two atoms, are produced. Similarly, by the process of fission and fusion in the same instant, molecules of two atoms, and so on, are formed. These are produced by fission of some molecules and fusion of others. Thus the formation of molecules is described. Now the origin of the atom (anu) is described. ATGIGUT: 112911 [ 3401: ] 3tum srufa [ GIC] sta A The atom (anu) is produced only by fission (bheda). . . . . . . . . . . . . 211

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Tattvarthasutra When a rule, well-established, is enunciated, it is for the purpose of imparting it definiteness or certainty. The rule is that the atom (anu) is produced by fission (bheda) alone; it is not produced by fusion, or by combination of fission and fusion. A question is raised. While origin of molecules has satisfactorily been explained as by fusion (sanghata), why was it necessary to mention the combination of fusion and fission? The next sutra provides the answer. bhedasaGghAtAbhyAM cAkSuSaH // 28 // [cAkSuSaH ] cakSu indriya se dekhane yogya skandha [ bheda sanAtAbhyAm ] bheda aura saGghAta donoM ke ekatra rUpa hone se utpanna hotA hai| The molecules (skandha) produced by the combined action of fission (bheda) and fusion (sanghata) can be perceived by the eyes. The molecules (skandha) composed of even infinite number of atoms may or may not be perceivable by the eyes. How do the molecules which are not perceivable by the eyes become perceivable by the eyes? These become perceivable by the combined action of fission (bheda) and fusion (sanghata), and not by fission alone. What is the reason for this? When a molecule of minute size splits, it does not give up its minuteness. Hence it must remain unperceivable as before. Again, when a minute molecule splits but simultaneously combines with another molecule, it gives up its minuteness and attains grossness. Then it becomes perceivable by the eyes. The special (visesa) characteristics of substances such as the medium of motion (dharma) have been described. But the common (samanya) characteristic has not been mentioned. This must be described. .. . . . . . . . . . . . . . . 212

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adhyAya-5 sadvya lakSaNam // 29 // [sormetur4 ] 504 78707 [HC] Ha (39frica) The mark (laksana) of a substance (dravya) is existence (being or sat). That which exists, i.e., marked by existence (sat), is a substance. What is existence (sat)? utpAdavyayadhrauvyayuktaM sat // 30 // [utpAda vyaya dhrauvya yuktaM] jo utpAda-vyaya-dhrauvya sahita ho [ sat ] so sat hai| Existence (sat) is with (yukta) origination (utpada), destruction (vyaya) and permanence (dhrauvya). The substance (dravya) is of two kinds: the animate (cetana) and the inanimate (acetana). These two kinds of substances do not ever leave their essential characteristic (of sat); still, due to internal and external causes, each instant, these attain new states of existence. This is origination (utpada). For instance, the origination (utpada) takes place of the pitcher from the clay. Similarly, the loss of the former state of existence is destruction (vyaya). The loss of the lump shape of the clay is destruction (vyaya). As there is no destruction (uyaya) or origination (utpada) of the inherent nature or quality of the substance (dravya), it is also characterized by permanence (dhrauvya). The quality of being permanent is permanence (dhrauvya). For instance, the clay continues to exist in all states - the lump, the pitcher and in the broken parts. Existence (sat) is thus accompanied by origination ...................... 213

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Tattvarthasutra (utpada), destruction (vyaya) and permanence (dhrauvya). It is contended that 'yukta'-'with'-applies to objects which are different. For instance, Devadatta is 'with a stick (danda). In that case, the existence of the three states as well as the substance which is said to be 'with' the three states is not possible. But this objection is untenable. The word 'with' is applied from the point of view of highlighting distinction even in case of things which are not different. For instance, there is the usage that the pillar is with (characterized by) strength. Thus, as origination (utpada), destruction (uyaya) and permanence (dhrauvya) have mutual inseparable togetherness - avinabhava - it is proper to use the word 'with'. Or, the word 'yukta' - 'with' - means collection or combination. The words 'yukta' (with), 'samahita (collection) and 'tadatmaka' (of that nature) are synonyms. Thus, 'existence (sat) is with origination (utpada), destruction (vyaya) and permanence (dhrauvya)' means 'existence (sat) is of the nature of origination (utpada), destruction (vyaya) and permanence (dhrauvya)'. It comes to this. Origination (utpada) and the other two are the marks (laksana) of the substance and the substance is that which is under consideration (laksya). From the point of view of modes - paryayarthika naya - these three are different from one another and also from the substance (dravya). From the point of view of the substance - dravyarthika naya - these three are not different mutually and from the substance. Hence it is appropriate to consider these three as marks (laksana) of the substance under consideration (laksya). In sutra 5-4 it is mentioned that the substances (dravya) are eternal (nitya). What is 'nitya'or permanence? tadbhAvAvyayaM nityam // 31 // [tadbhAvAvyayaM ] tadbhAva se jo avyaya hai - cyuta nahIM hotA hai - so [nityam ] nitya hai| 214

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adhyAya-5 Permanence (nitya) is indestructibility of own-nature (tadbhava). Own-nature (tadbhava) is explained now. That which is the cause of recognition-pratyabhijnana - is own-nature (tadbhava). Recognition - pratyabhijnana does not occur accidentally; its cause is the continuance of the own-nature (tadbhava) of the substance. The knowledge that 'this is the same thing that I saw earlier' is recognition (pratyabhijnana). If it be considered that the old thing has completely disappeared and that an entirely new thing has come into existence, then there can be no recognition (pratyabhijnana). Without the feature of recognition (pratyabhijnana) all worldly relations based on it would come to naught. Therefore, the indestructibility of the essential nature - the own-nature (tadbhava) - of the substance is its permanence (nitya). But this should be taken from one particular point of view. If the substance be permanent from all points of view, then there can be no change at all. And, in that case, transmigration as well as the way to liberation would become meaningless. A contention arises. It is a contradiction to attribute permanence (nitya) as well as impermanence (anitya) to the same substance. If it is permanent, there can be no destruction and origination, and impermanence would be negatived. If it is impermanent, there can be no continuance in its nature, and permanence would be negatived. The next sutra explains that there is no contradiction in that. arpitAnarpitasiddheH H // 32 // [ arpitAnarpita siddheH ] pradhAnatA aura gauNatA kI apekSA se virodhI pratIta hone vAle dharmoM kI siddhi hotI hai| 215

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Tattvarthasutra The seemingly contradictory attributes (dharma) are established from the points of view, whether primary (arpita) or secondary (anarpita). The substance has infinite attributes (dharma). The particular attribute (dharma) under consideration and, therefore, primary (mukhya) as per the need of expression, is called 'arpita' or 'upanita'. The other attributes (dharma), not under consideration and, therefore, secondary (gauna) as per the need of expression, are called 'anarpita'. This means that though other attributes are present in the substance but since, at that particular time, are not under consideration, these are secondary attributes. Thus, depending on the point of view, contradictory attributes are established in a single substance. For instance, there is no contradiction in the same person Devadatta being a father, a son, a brother, a nephew, and so on. In each case, the point of view is different. From the point of view of his son he is a father, and from the point of view of his father he is a son. Similarly with regard to his other designations. In the same manner, from the point of view of its general (samanya) qualities, the substance (dravya) is permanent (nitya). From the point of its specific (visesa) qualities - the modes the substance (dravya) is impermanent (anitya). Hence there is no contradiction. These two, the general (samanya) and the specific (visesa), are the two points of view that reconcile apparent contradictions and make possible worldly intercourse. A question is raised. That which exists is governed by the doctrine of manifold points of view (relative pluralism). Therefore, it is proper that molecules (skandha) are formed by division (bheda), union (sanghata) and division-cum-union (bheda-sanghata). But there is this doubt. Are molecules (skandha) of two atoms (anu), and so on, formed by mere union, or is there any peculiarity? The reply is this. When there is union of atoms, these are transformed by combination into one object which is a molecule. Again, a question is raised: if it is 216 .......

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adhyAya - 5 so, why is it that certain atoms combine and certain others do not, though all of these are of the nature of the matter (pudgala)? The answer is that though the atoms are not different as far as their nature as the matter (pudgala) is concerned, their infinite (ananta) modes (paryaya) exhibit unique transformations. These transformations establish combinations in the following manner: snigdharUkSatvAd bandhaH // 33 // [ snigdharUkSatvAd ] snigdhatva aura rUkSatva ke kAraNa [ bandhaH ] do, tIna ityAdi paramANuoM kA bandha hotA hai| Combination of atoms takes place by virtue of their greasiness (snigdhatva) and roughness (ruksatva). The matter (pudgala) is called 'snigdha' when, owing to the internal and external causes, the mode (paryaya) that is 'greasy' is manifested. Similarly, the matter (pudgala) that has the mode (paryaya) which is rough is called 'ruksa'. The matter (pudgala) that is smooth has greasiness (snigdhatva) as its attribute (dharma). The matter (pudgala) that is rough has roughness (ruksatva) as its attribute (dharma). Greasiness and roughness are the attributes or qualities. Greasiness (snigdhatva) and roughness (ruksatva) are the causes of combination of two atoms, etc., of the matter (pudgala). When there is combination - intermingling-between two atoms (anu) of greasy and rough attributes, a molecule (skandha) of two atoms is produced. In the same manner, the molecules of numerable (samkhyata), innumerable (asamkhyata) and infinite (ananta) space-points (pradesa) are produced. The attribute of greasiness (snigdhatva) is of one, two, three, four, numerable, innumerable and infinite divisions. The attribute of roughness (ruksatva) also is of the same proportions. 217

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Tattvarthasutra There are atoms (anu) possessing these two properties. Greasiness (snigdhatva) is present in increasing degrees in water, goat's milk, cow's milk, buffalo's milk, camel's milk, ghee, etc. Roughness is present in increasing degrees in dust, ash, sand, etc. In the same way, the atoms (anu) have these attributes of greasiness (snigdhatva) and roughness (ruksatva) in varying degrees. Combination of atoms takes place by virtue of these attributes of greasiness (snigdhatva) and roughness (ruksatva), in general. The following sutra highlights the exceptions. na jaghanyaguNAnAm // 34 // [na jaghanya guNAnAm ] jaghanya guNa vAle paramANuoM kA bandha nahIM hotaa| Combination does not take place between atoms of the lowest degrees of the two attributes. Here, 'jaghanya' means the lowest and 'guna' means degree (of the attribute). Those which possess the lowest degree of the attribute are the lowest degree. There is no combination between atoms which are characterized by the lowest degree of greasiness or roughness. It is as follows. There is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of greasiness. In the same manner, there is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of roughness. Similarly, it should be understood with regard to one degree of roughness. If so, it would imply indiscriminate combination among all degrees of greasiness and roughness other than those of the lowest degree. The next sutra mentions further exceptions. . . . .. . . . . . . . . . . . 218

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adhyAya-5 guNasAmye sadRzAnAm // 35 // [ guNasAmye ] guNoM kI samAnatA ho taba [ sadRzAnAm] samAna jAti vAle paramANu ke sAtha bandha nahIM hotA / 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 gayA parantu Upara ke sUtra meM kahA gayA 'na' zabda isa sUtra meM bhI lAgU hotA hai| There is no combination between atoms of the equal degrees of the same attribute. The term 'sadrsa' means 'of the same kind' or 'of the same class'. The term 'gunasamya' means 'of the same degree'. This is what is implied. There is no combination between two degrees of greasiness and two degrees of roughness, three degrees of greasiness and three degrees of roughness, two degrees of greasiness and two degrees of greasiness, two degrees of roughness and two degrees of roughness. This should be extrapolated for other degrees of these attributes too. If so, what is the need of the term 'of the same kind"? It is intended to indicate that combination takes place when there is difference in the degrees of greasiness or roughness. From this it follows that there would be combination between atoms of the same kind and the opposite kind, if there be difference in the degrees of greasiness and roughness. The next sutra indicates the particular condition for combination to take place. ......... 219

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Tattvarthasutra yadhikAdiguNAnAM tu // 36 // [ dvyadhikAdi guNAnAM tu ] do adhika guNa ( zaktyaMza) hoM to hI bandha hotA hai| There is combination only when the degree of greasiness or roughness is higher by two units. With the exception of the lowest degree (sutra 5-34), wherever there is difference of two degrees in greasiness and roughness, whether even or odd, there is combination of similar or dissimilar types (greasiness with greasiness, roughness with roughness, and greasiness with roughness). This implies that combination takes place between similar and dissimilar types of atoms, if there is difference in degrees of either property by two units. There is no combination in all other instances. It is as follows. There is no combination of an atom of two degrees of greasiness with one, two or three degrees of greasiness. But there is combination of it (an atom of two degrees of greasiness) with four degrees of greasiness. The same (greasiness of two degrees), however, does not combine with five, six, seven, eight, numerable, innumerable and infinite degrees of greasiness. Similarly, there is combination of three degrees of greasiness with five degrees of greasiness. But there is no combination of this (greasiness of three degrees) with other than five degrees of greasiness. Greasiness of four degrees combines with (either two or) six degrees of greasiness, but not with the rest. Similarly, it must be understood in other instances. In the same manner, roughness of two degrees does not combine with that of one, two or three degrees. But it combines with roughness of four degrees. The same does not combine with five and higher degrees of roughness. Similarly, it should be understood that there is combination of roughness of three degrees, etc., with that of two degrees higher than itself. It should be understood similarly with 220

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adhyAya-5 regard to dissimilar types (i.e., greasiness and roughness). It is said in the Scripture: "With the exception of the lowest degree, wherever there is difference of two degrees in greasiness and roughness, there is combination between similar or dissimilar types, such as greasiness with greasiness, roughness with roughness, and greasiness with roughness." What is the purpose of declaring that combination takes place with higher degree of greasiness and roughness only? bandhe'dhiko pAriNAmikau ca // 37 // [ca] aura [ bandhe] bandharUpa avasthA meM [ adhikau ] adhika guNa (zaktyaMza) vAlA [pAriNAmikau ] kama guNa (zaktyaMza) vAle kA pariNamana karAne vAlA hotA hai| (yaha kathana nimitta kA hai|) In the process of combination, the atom with higher degree of the attribute transforms the other. The term 'guna' which means degree (of the attribute) is under reference (sutra 5-34). 'Adhikau', therefore, implies higher degree (of the attribute). 'Parinamika' is that which causes transformation. Causing transformation means to impart another nature (mode), like that by treacle. Treacle, full of sweetness, transforms particles of dust, etc., that stick to it, by imparting its sweetness to these. In the same way, the atom with higher degree of the attribute transforms the one with lower degree, that combines with it. So, the atom with greasiness and roughness of four degrees causes transformation in the atom with greasiness and roughness of two degrees, which combines with it. On combination, the previous individual states of the combining atoms disappear and a new third state is manifested. Thus, oneness in the two kinds of atoms is produced after combination. Otherwise the two . . . .. . . . . . . . . . . . . . . . . . 221

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Tattvarthasutra would appear separate in spite of the union, as in case of the cloth woven with black and white yarn. If combination is governed by the rule enunciated, the duration of thirty sagaropama kotakoti, etc., of knowledge-obscuring karmas, etc., becomes appropriate. Existence (sat) is characterized by origination (utpada), destruction (vyaya) and permanence (dhrauvya) (see sutra 5-30). Now substance (dravya) is defined in another way. guNaparyayavad dravyam // 38 // [ guNaparyayavat ] guNa aura paryAya vAlA [ dravyam ] dravya hai| That which has qualities (guna) and modes (paryaya) is a substance (dravya). The one which has qualities (guna) and modes (paryaya) is said to be one with qualities and modes. That in which qualities (guna) and modes (paryaya) exist is a substance (dravya). It has already been explained (sutra 5-30) that from the point of view of modes - paryayarthika naya - three is difference between the attributes and the substance (dravya). From the point of view of the substance - dravyarthika naya - three is no difference. Hence it is appropriate to consider these - qualities (guna) and modes (paryaya) - as marks (laksana) of the substance (dravya) under consideration (laksya). What are qualities (guna) and what are modes (paryaya)? Those characteristics which exhibit association (anvaya) with the substance are qualities (guna). Those characteristics which exhibit distinction or exclusion (uyatireka) - logical discontinuity, 'when the pot is not, the clay is,' - are modes (paryaya). The substance (dravya) possesses both. In essence, that which makes distinction between one substance and another is called the quality (guna), and the modification of the . . . . . . . . . . . . . . . . . . . . . . . 222

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adhyAya-5 substance is called its mode (paryaya). The substance (dravya) is inseparable (residing in the same substratum -ayutasiddha) from its qualities (guna), and permanent (nitya). That which distinguishes one substance from other substances is its distinctive (bhedaka) quality (guna). The presence of this quality proves its existence. The absence of distinctive qualities would lead to intermixture or confusion between substances. For instance, the substance of soul (jiva) is distinguished from the matter (pudgala) and other substances by the presence of its distinctive qualities, such as knowledge. The matter (pudgala) is distinguished from the souls (jiva) by the presence of its distinctive qualities, such as form (colour), etc. Without such distinguishing characteristics, there can be no distinction between the souls and the matter. Therefore, from the general (samanya) point of view, knowledge, etc., are qualities always associated with the soul, and qualities like form, etc., are always associated with the matter. Their modifications, which are known from particular (visesa) point of view, are modes (paryaya). For instance, in the souls (jiva), the modes (paryaya) are knowledge of the pitcher, knowledge of the cloth, anger, pride, etc., and in the matter (pudgala) these are intense or mild odour, colour, etc. The collection or aggregate of qualities (guna) and modes (paryaya), which somehow is considered different from these, is called the substance (dravya). If the aggregate were completely (from all points of view) the same, it would lead to negation of all the substance (dravya), the qualities (guna) and the modes (paryaya). This is explained thus: if the aggregate of mutually different qualities be considered one and the same as qualities, the aggregate itself would become non-existent, as these are mutually different. The form (colour) is different from the taste, etc. If the aggregate is same as the colour, and the colour being different from the taste, etc., the aggregate is bound to be different from the taste, etc. Therefore, the conclusion would be that colour alone is the aggregate. But one colour is not fit to become an aggregate or a collection. Hence it leads to the negation of the aggregate. And, with negation of the aggregate, its constituents too are negated. It would lead to negation of the 223

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Tattvarthasutra substance (dravya) and the qualities (guna). Similarly, it must be considered in case of taste, etc. Therefore, the aggregate of qualities must be admitted to be somehow - from particular point of view - same as the qualities. The substances (dravya), whose attributes have been described, are entitled to be called substances. The next sutra mentions the substance (dravya) not as yet explained. kAlazca // 39 // [ kAlaH ] kAla [ ca ] bhI dravya hai| The time (kala) also is a substance (dravya). The sutra is 'kalasca' - 'the time (kala) also'. What is meant by 'also"? The word 'substance' (dravya) is to be inserted. How is the time (kala) a substance (dravya)? Because it has the characteristic attributes of a substance. Substance has been defined in two ways. 'Existence is with origination (utpada), destruction (vyaya) and permanence (dhrauvya)'. (sutra 5-30). And, 'that which has qualities (guna) and modes (paryaya) is a substance (dravya)'. (sutra 5-38). Both these definitions apply to the time (kala). It is explained as follows. The time (kala) exhibits permanence (dhrauvya) based on its internal cause - svanimittaka because it persists in own nature (svabhava). Origination (utpada) and destruction (vyaya) in the time (kala) are based on external causes - paranimittaka - and also due to internal causes - svanimittaka - in view of the rhythmic rise and fall, 'agurulaghuguna'. Further, the time (kala) also has two kinds of attributes (guna), general (samanya or sadharana) and particular (visesa or asadharana). The particular (visesa or asadharana) attribute (guna) of the time (kala) is assisting substances in their 224 ......

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adhyAya-5 continuity of being through gradual changes - vartana - and the general attributes include lifelessness (acetanatva), without having a form (amurtatva), minuteness (suksmatva) and power of maintaining distinction with all other substances (agurulaghutva). The modes (paryaya) of the time (kala), characterized by origination (utpada) and destruction (vyaya), must be similarly established. Since both the definitions of the substance (dravya) apply to the time (kala), it is established as an independent substance, like the space (akasa). The marks (laksana), like vartana, of the time (kala) have already been defined in sutra 5-22. Why is the time (kala) mentioned separately? This also must have been mentioned along with the medium of motion (dharma), etc., in sutra 5-1 itself. No. If the time had been included there, plurality of space-points (pradesa) would apply to it. That is undesirable, as we cannot attribute multitude of space-points (pradesa) to the time, neither from real (niscaya) nor from figurative or conventional (vyavahara) points of view. The time (kala) is not a "kaya' or 'body'. With regard to the medium of motion, etc., multitude of space-points has been mentioned from the real (niscaya) point of view. For instance, it has been mentioned that there are innumerable (asamkhyata) space-points (pradesa) in the medium of motion (dharma), the medium of rest (adharma) and in each individual soul (jiva). (sutra 58). Similarly, multitude of space-points is attributed to the atom with a single space-point, figuratively, from a certain point of view, called purvottarabhava prajnapana naya. But for the time (kala) there is no multitude of space-points from either point of view, real and figurative. Therefore, the time (kala) has no spatiality (kayatva). Now a question is raised. In sutra 5-7, it is mentioned that the medium of motion (dharma), the medium of rest (adharma) and the space (akasa) are also without-movement (niskriya). This would imply that the time (kala) should be with-movement in the same manner as has been interpreted in case of the souls (jiva) and the forms of matter (pudgala). So, the time (kala) should have been included in sutra 5-6 before the space (akasa). No, it is not so. The time (kala) should not 225

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Tattvarthasutra have been included there. If the time were included there, the substance (dravya) of the time (kala) would be interpreted as an indivisible whole (i.e., one single continuum). Therefore, the time is mentioned separately here. What is the extent of the time if it is manifold? The static (niskriya) time-atoms (kalanu) exist throughout the universe-space, each space-point (pradesa) being occupied by one time-atom. It has been said in the Scripture: "The real time - niscaya kala-is of the extent of the space-points of the universe, pervading the entire universe-space (lokakasa). Each particle or unit of the real time is distinct and occupies one unit of space; these innumerable particles of real time, thus, exist in the entire universe-space, like heaps of jewels." (see 'Dravyasamgraha', verse 22). The substances (dravya) that have multiple (many) space-points (pradesa) exhibit the oblique-collection (tiryakpracaya or pradesapracaya); tiryakpracaya is the collection of space-points (pradesa) in all directions. The collection of multiple (many) 'samaya' is termed the upward-collection (urdhvapracaya). All substances (dravya) exhibit the urdhvapracaya since these undergo transformation in time (kala) - the past, the present and the future. All substances (dravya), except the substance of time (kala dravya), exhibit the tiryakpracaya. The substance of space (akasa dravya) has inactive (niscala), infinite (ananta) space-points (pradesa). The substances of medium-of-motion (dharma dravya) and medium-of-rest (adharma dravya) have inactive (niscala), innumerable (asamkhyata) spacepoints (pradesa). The substance of soul Giva) too has innumerable (asamkhyata) space-points (pradesa) but these are active since the soul (jiva) undergoes expansion and contraction. The substance of matter (pudgala dravya) has single space-point (pradesa) with respect to its substance (dravya), however, due to its modes (paryaya) arising out of union with other atoms, it has two, numerable, innumerable, and infinite space-points (pradesa). The substance of time (kala dravya) has single space-point (pradesa) since the atoms of time (kalanu) do not unite. The five substances (dravya) - the space (akasa dravya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma . . . . . . . . . . . . . . . . . . . . . . . 226

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adhyAya-5 dravya), the soul (jiva) and the matter (pudgala dravya) - exhibit the oblique-collection (tiryakpracaya); the substance of time (kala dravya), being a substance of single space-point (pradesa), does not exhibit the tiryakpracaya. All substances (dravya) exhibit the upwardcollection (urdhvapracaya). The upward-collection (urdhvapracaya) that the five substances (dravya) - the space (akasa dravya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), the soul (jiva) and the matter (pudgala dravya) - exhibit is due to the instrumentality of the substance of time (kala dravya); these undergo transformation due to the substance of time (kala dravya). The mode 'samaya' of the time (kala) causes transformation in the five substances. The upward-collection (urdhvapracaya) of time (kala) causes the urdhvapracaya of the five substances (dravya). The upward-collection (urdhvapracaya) of time (kala) is by the time (kala) itself; its transformation is the mode 'samaya'. The time (kala) itself is the substantive-cause (upadana karana) as well as the instrumentalcause (nimitta karana) of the urdhvapracaya of the time (kala). For the upward-collection (urdhvapracaya) of the other five substances (dravya), the substantive-cause (upadana karana) is the substance (dravya) itself and the instrumental-cause (nimitta karana) is the urdhvapracaya of the substance of time (kala). (see 'Pravacanasara', p. 182-184). The existence of a substance is characterized by simultaneousness of origination (utpada), destruction (uyaya), and permanence (dhrauvya). Without the space-points (pradesa) of the substance (dravya), its existence cannot be maintained. If not even one spacepoint (pradesa) is attributed to the substance of time (kala), the root of its existence will vanish. One may argue, why not accept just the mode of 'samaya' without the existence of the atom of time (kalanu)? The answer is that the mode of 'samaya' cannot sustain itself without the associated permanence (dhrauvya) of the substance (dravya) that is the atom of time (kalanu). The support of the mode of 'samaya' is the atom of time (kalanu) having just one space-point (pradesa). With this scheme, the origination (utpada), the destruction (vyaya), and the . . . . . . . . . . . . . . . . . . . . . . . . 227

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Tattvarthasutra permanence (dhrauvya) in the substance of time (kala dravya) can occur simultaneously. Someone else may argue, why not consider the substance of time (kala dravya) as one indivisible whole occupying the whole of the universe-space (lokakasa), rather than as innumerable atoms of time (kalanu) filling up the universe-space? The answer is that if the substance of time (kala dravya) is one indivisible whole, the mode of 'samaya' cannot be established; only when the indivisible atom of matter (pudgala-paramanu) traverses slowly from one spacepoint (pradesa) to the other, the mode (paryaya) of the time 'samaya' appears as the time-atoms (kalanu) are different in the two spacepoints. One may argue next that if the substance of time (kala dravya) is considered to be an indivisible whole comprising innumerable space-points (pradesa) filling up the universe-space (lokakasa), as the indivisible atom of matter (pudgala-paramanu) traverses slowly from one space-point (pradesa) to the other, the mode (paryaya) of the time 'samaya' can be established. This argument entails great fault. If the substance of time (kala dravya) is considered to be an indivisible whole, there can be no difference of mode (paryaya) of the time 'samaya'. As the indivisible atom of matter (pudgala-paramanu) would traverse from one space-point (pradesa) to another, it will encounter the same mode of the time 'samaya' in all space-points (pradesa). There will be no difference of the time, that is, the 'samaya'. The mode of the time 'samaya' can only be established when the timeatoms (kalanu) are different in different space-points (pradesa) of the space (akasa). The argument has another fault. The substance of time (kala dravya) does not exhibit the oblique-collection (tiryakpracaya); it exhibits only the upward-collection (urdhvapracaya). If the substance of time (kala dravya) is considered to be an indivisible whole comprising innumerable space-points (pradesa) filling up the universe (loka), it must exhibit the oblique-collection (tiryakpracaya). And then the oblique-collection (tiryakpracaya) must become the upwardcollection (urdhvapracaya). This is not tenable. The mode of the time 'samaya' can only be established when the substance of time (kala dravya) is considered as comprising the atoms of time (kalanu), each .. . . . . . . . . . . . . . . . . . . . . 228

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adhyAya-5 occupying one space-point (pradesa). (see 'Pravacanasara', p. 187188). The extent of the real (mukhya) time (kala), characterized by the instrumentality of change (vartana) in substances, has been described. What is the extent of the conventional (vyavahara) time, inferred from modifications in substances? HIST71444: 118011 [H: ] e dolci con [377 444: ] 3477 44' am 'samaya' kAla kI paryAya hai| yadyapi vartamAnakAla eka samayamAtra hI hai tathApi bhUta-bhaviSya kI apekSA se usake ananta 'samaya' haiN| It (the conventional time) consists of infinite (ananta) instants (samaya). The present consists of one instant. Still the time is said to consist of infinite instants, as the instants of the past and the future are infinite. Otherwise, this sutra is intended to determine the extent of the real (mukhya or niscaya) time (kala). Though the point (unit) of the time is one 'samaya', it is spoken of figuratively as infinite (ananta), as it is the cause of the continuity of being - vartana - underlying infinite modes (paryaya). Further, the 'samaya' is the smallest unit of the time, and multitudes of 'samaya'constitute 'avali', etc. The word 'samaya' is used in both senses - dravyarthika and paryayarthika. The sense used in this sutra is paryayarthika. Both, the real-time (mukhya or niscaya kala) and the conventional- or figurative- or empirical-time (vyavahara kala) are established. The 'samaya', the mode (paryaya), is the smallest unit of the empiricaltime (vyavahara kala); its multiples are 'avali', 'ucchvasa', etc. Now the mode (paryaya) cannot exist without the possessor-of-the-mode ........................ 229

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Tattvarthasutra (paryayi). Hence, the real-time (niscaya kala) is also established. The substance (dravya) has been defined as that which has qualities (guna) and modes (paryaya). (see sutra 5-38). What are qualities? dravyAzrayA nirguNA guNAH // 41 // [ dravyAzrayA] jo nirantara dravya ke Azraya se hoM aura [ nirguNA ] svayaM CH? Juni A Tea [ JUTT: ] a TU Those which incessantly have substance (dravya) as their substratum and do not have qualities - nirguna - are qualities (guna). The term 'dravyasraya' means the substance (dravya) as the substratum. Those which do not have qualities are 'nirguna'. Those which are marked by both these attributes are qualities (guna). The qualification 'without qualities' - nirguna - excludes molecules of two atoms, etc. These molecules of two atoms, etc., have the substance (dravya) as their substratum and possess qualities. Therefore, these have been excluded by the qualification 'without qualities' - nirguna. One may argue that modes (paryaya), like the pitcher, have substance as their substratum and are without qualities. So the term qualities (guna) would apply to these (modes) also. But it is not so. The term 'dravyasraya' implies that qualities must reside incessantly in the substance (dravya). Because of this qualification, the modes (paryaya), which are occasional, are not considered as the qualities (guna). The word transformation - parinama - has been used several times (e.g., sutra 5-37). What is the meaning of parinama? 230

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adhyAya-5 tadbhAvaH pariNAmaH // 42 // [fui: ] [Hogla: ] 5 gol fol fauna (Ftita, foldea) so pariNAma hai| The condition (change) of a substance is its transformation - parinama. Some say that qualities (guna) are separate from the substance (dravya). Is that acceptable to you? No, says the commentator. From the point of view of designation (samjna), etc., qualities (guna) are different from the substance (dravya). Yet, from another point of view, qualities (guna) are not different from the substance (dravya) as these are not found without the substance and are just its transformation - parinama. If it is so, what is transformation - parinama? It is explained as follows. The condition or form in which the substance, such as the medium of motion (dharma), exists is its transformation - parinama. The transformation - parinama - is of two kinds, beginningless (anadi) and with a beginning (sadi). The condition or form, i.e., parinama, of facilitating movement of the medium of motion (dharma) is, from the general (samanya) point of view, beginningless (anadi). From the specific (visesa) point of view, the same is with a beginning (sadi). // iti tattvArthasUtrAparanAmamokSazAstre paJcamo'dhyAyaH samAptaH // . . . . . . . . . . . . . . . . . . . . . 231

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Tattvarthasutra CHAPTER-6 INFLUX OF KARMAS The souls (jiva) and the non-souls (ajiva) have been expounded. Now the next category, influx (asrava) of karmas, is expounded. kAyavAGmanaH karma yogaH // 1 // [ kAyavAGmanaH karma] zarIra, vacana aura mana kI kriyA (AtmA ke pradezoM kA parispanda halana calana) [ yoga: ] yoga hai| - The activity (kriya or karma) of the body (sarira), the speech (vacana), and the mind (mana) is yoga'. The words body (sarira), etc., have already been explained. 'Karma' and 'kriya' are synonyms. The activity of the body (sarira), the speech (vacana), and the mind (mana) is called 'yoga'. The vibration in the space-points (pradesa) of the soul (atma) is yoga. Depending on the cause, yoga is threefold: bodily-activity (kayayoga), speech-activity (vacanayoga) and thought-activity (manoyoga). These are elaborated as follows. Bodily-activity (kayayoga) sets vibration in the spacepoints (pradesa) of the soul (atma) on assimilation of one of the seven kinds of karmic-matter-fit-to-turn-into-body (kayavargana)1, consequent on destruction-cum-subsidence of the energy-obstructive 232 1- Bodily-activity (kayayoga) is of seven kinds depending on the specific karmic-matter-fit-to-turn-into-body (kayavargana): audarika kayayoga, audarika-misra kayayoga, vaikriyika kayayoga, vaikriyika-misra kayayoga, aharaka kayayoga, aharaka-misra kayayoga, and karmana kayayoga. (see Vasunandi Sravakacara', verse 39, p. 47-48). ........

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adhyAya-6 (viryantaraya) karmas. Speech-activity (vacanayoga) sets vibration in the space-points (pradesa) of the soul (atma) by the mode (paryaya) of speech, on attainment of the capacity for speech due to rise of the physique-making name-karma (sarira namakarma) on assimilation of the karmic-matter-fit-to-turn-into-speech (vacanavargana), consequent on destruction-cum-subsidence of the energy-obstructive (viryantaraya) and sensory-and-words-covering (matyaksaravarana) karmas. Thought-activity (manoyoga) sets vibration in the spacepoints (pradesa) of the soul (atma) on the availabilty of the internal cause of destruction-cum-subsidence of the energy-obstructive (viryantaraya) and quasi-sense-covering (noindriyavarana) karmas and the external cause of assimilation of the karmic-matter-f turn-into-thought (manovargana). Know that the vibration in the space-points (pradesa) of the soul (atma) of the Omniscient-withvibration (sayogakevali) due to the three kinds of the karmic-matterfit-to-turn-into-karmas (vargana) also is 'yoga', even though his energy-obstructive (viryantaraya) and knowledge-obscuring (jnanavarana) karmas have been destroyed. The threefold nature of activity - yoga - is admitted. But what is the mark (laksana) of influx (asrava)? For the worldly souls, yoga' is influx (asrava). H 318d: 112 11 [A: ] E [ 3116a: ] 341aa The activity of the body, the speech, and the mind - the 'yoga' - is the influx (asrava). Just as the gate from which the water flows into the lake is called 'asrava', similarly the activity or 'yoga', which is the conduit for the flow of karmic matter into the soul, is called the influx (asrava). . . . . . . . . . . . . . . . . . . . . . . . 233

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Tattvarthasutra Karmas are said to be of two kinds, merit (punya) and demerit (papa). Is activity or yoga the cause of inflow of these two kinds of karmas indiscriminately, or is there any distinction? This question is answered in the next sutra. zubhaH puNyasyAzubhaH pApasya // 3 // [zubhaH ] zubha yoga [ puNyasya ] puNya karma ke Asrava meM kAraNa hai aura [ 379/97: ] 37919 M [ Trap ] 479 of 37142 rute Auspicious activity - subhayoga - is the cause of merit (punya) and inauspicious activity - asubhayoga - is the cause of demerit (papa). What is auspicious activity - subhayoga - and what is inauspicious activity - asubhayoga? Killing, stealing, copulation, etc., are inauspicious bodily-activities. Falsehood, harsh and uncivil language, etc., are inauspicious speech-activities. Thoughts of violence, envy, calumny, etc., are inauspicious thought-activities. The opposite of these are auspicious bodily-activities, speech-activities and thoughtactivities. How is activity classified into auspicious or inauspicious? That activity (yoga) which is the consequence of virtuous disposition (parinama) is auspicious (subha) activity. That activity (yoga) which is the consequence of wicked disposition (parinama) is inauspicious (asubha) activity. The distinction is not based on whether the activity is the cause of engendering either the auspicious (subha) or the inauspicious (asubha) karmas. Ifit were so, there would be no virtuous activity as bondage of any kind of karmas is undesirable and even virtuous activities are admitted to be the cause of bondage of karmas, like the knowledge-obscuring karmas. Therefore the purity or impurity of the disposition behind the activity, as mentioned above, is .. . . . . . . . . . . . . . . . . . . . . . 234

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adhyAya-6 the appropriate mark (laksana) of the auspicious or inauspicious activity. That which purifies the soul or by which the soul is purified is merit (punya); merit is the cause of happy-feeling (sata-vedaniya), etc. That which sullies the soul is demerit (papa); demerit is the cause of unhappy-feeling (asatavedaniya), etc. Is this influx (asrava) the same with regard to its effect in case of all mundane beings, or is there any distinction? The answer is given in the next sutra. sakaSAyAkaSAyayoH sAmparAyikaryApathayoH // 4 // [ sakaSAyasya sAmparAyikasya ] kaSAyasahita jIva ke saMsAra ke kAraNarUpa (sAmparAyika) karma kA Asrava hotA hai aura [akaSAyasya IryApathasya ] kaSAyarahita jIva ke IryApatha karma kA Asrava hotA hai| Activity (yoga) with-passions (sakasaya) and withoutpassions (akasaya) causes influx (asrava) of karmas, those that extend transmigration - samparayika - and those that shorten transmigration - iryapatha, respectively. Influx (asrava) is different according to the originator-soul. Originator-souls are of two kinds, with-passions (sakasaya) and without-passions (akasaya). Passions are called "kasaya' - literally, decoction of red colour - since these stain the soul through influx (asrava) of the karmic matter. The passions are anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha). The person actuated by passions is 'sakasaya' and the person free from passions is 'akasaya'. Transmigration is same as 'samparaya'. The activity (yoga), or karma, that extends transmigration is 'samparayika'. The activity (yoga), or karma, caused by vibrations, but without passions, 235

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Tattvarthasutra is called 'iryapatha'. These are taken respectively. Influx of 'samparayika' karmas takes place in case of persons with-passions (sakasaya) and who are wrong-believers (mithyadrsti). Thus, influx of 'samparayika'karmas takes place from the first stage 'mithyadrsti'up to the tenth stage 'suksmasamparaya' of spiritual development (gunasthana). And influx of the 'iryapatha'karmas takes place in case of saints free from passions, from the eleventh stage 'upasantahasaya' till the thirteenth stage 'sayogakevali'. The iryapatha' karmas do not have the power to bind with the soul. Subdivisions of influx (asrava) of 'samparayika' karmas are given next. 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| The subdivisions of the former - influx (asrava) of 'samparayika' karmas - are the senses (indriya), the passions (kasaya), the vowlessness (avrata) and the activities (kriya), of five, four, five, and twenty-five kinds, respectively. Here five, etc., are taken respectively with the senses, etc. The senses are five. The passions are four. The vowlessness is of five kinds. The activities are of twenty-five kinds. The five senses (indriya) are touch . . . . . . . . . . . . . . . . . . . . . . . . 236

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adhyAya-6 (sparsana), taste (rasana), smell (ghrana), sight (caksu) and hearing (srotra). (see sutra 2-19). The four passions (kasaya) are anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha). The five kinds of vowlessness (avrata) are injury (hinsa), falsehood (anyta), stealing (steya), unchastity (abrahma) and attachment-to-possessions (parigraha) which will be explained later. The twenty-five activities (kriya) are as follows. 1. Worship, etc., of the (true) deity, the preceptor and the Scripture that strengthens right faith is 'samyaktva kriya'. 2. Due to the rise of wrong-belief (mithyatva), worship, etc., of the (false) deity and others, which perverts right-faith is 'mithyatva kriya'. 3. The tendency of bodily and other activities for going and coming is 'prayoga kriya'. 4. The tendency of the ascetic to transgress his vows is 'samadana kriya'. 5. The activity of the ascetic that helps in walking carefully (preventing injury) is 'iryapatha kriya'. These are five activities. 6. Acting in anger is 'pradosiki kriya'. 7. Attempt of a wicked person to act in evil ways is 'kayiki kriya'. 8. The activity of taking weapons that cause injury is 'adhikaraniki kriya".9. Causing pain to self or others is 'paritapiki kriya'. 10. Harming vitalities such as life, sense-organs, energy and respiration is 'pranatipatiki kriya". These make up five activities. 11. The desire originating from infatuation to see beautiful forms is darsana kriya'. 12. The desire to touch, again and again, animate objects is 'sparsana kriya". 13. Inventing novel objects that assist sensual pleasures is 'pratyayiki kriya'. 14. Leaving excrement in places frequented by men, women and animals is 'samantanupatini kriya'. 15. Laying the body etc. on the ground without examining or cleaning it is 'anabhoga kriya'. These, again, are five activities. 16. Doing by one's own hand what should be done by others is 'svahasta kriya'. 17. According approval to wicked activities is 'nisarga kriya'. 18. Publicizing sins committed by others is 'vidarana kriya'. 19. Wilful misinterpretation of the Scripture, on rise of the conduct-deluding karmas, when unable to carry out the injunctions ............... . ...... 237

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Tattvarthasutra contained therein is 'ajnavyapadiki kriya". 20. The indifference to observe the injunctions laid down in the Scripture owing to dishonesty or laziness is 'anakanksakriya". These five activities pollute the conduct. 21. Indulgence in activities such as piercing, striking, slaughtering, and so on, or feeling delight when these are committed by others is 'prarambha kriya. 22. Persevering in one's attachment to worldly objects is 'parigrahiki kriya'. 23. Deceitful practice in regard to knowledge, faith, etc., is (maya kriya'. 24. Corroborating another's wrong belief by praising actions based on it is 'mithyadarsana kriya". 25. Not renouncing what should be renounced, owing to the rise of karmas hindering restraint, is 'apratyakhyana kriya'. These five activities provide nourishment to influx (asrva) of karmas. (see also 'Harivansapurana', p. 667-668). The senses, the passions, the vowlessness and the activities are the causes, and the effect is influx (asrava) of 'samparayika' karmas which lead to the cycle of births and deaths. The threefold activity (yoga) is common to all living beings, except the liberated souls (mukta jiva). Does it mean that there is no difference in the bondage of karmas and the enjoyment of fruit? No, it is not so. Though the activities are found in all living beings, these are of infinite varieties according to the dispositions behind these. This is explained in the next sutra. tIvramandajJAtAjJAtabhAvAdhikaraNavIryavizeSebhyastadvizeSaH // 6 // [tIvramandajJAtAjJAtabhAvAdhikaraNa-vIrya-vizeSebhyaH] tIvrabhAva, mandabhAva, jJAtabhAva, ajJAtabhAva, adhikaraNavizeSa aura vIryavizeSa se [ tadvizeSaH] Asrava meM vizeSatA - hInAdhikatA - hotI hai| Influx (asrava) is differentiated on the basis of 238

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adhyAya-6 intenseness (tivra) or mildness (manda) of disposition (bhava), intentional (jnata) or unintentional (ajnata) nature of disposition (bhava), the substratum (adhikarana), and distinct-potency (viryavisesa) of disposition (bhava). Owing to the external and internal causes, the disposition (bhava) may be intense (tivra) and at other times it may be mild or feeble (manda). One proceeds with the intention of killing a being. This is intentional (jnatabhava), for it is done knowingly. Another performs the same action out of intoxication or negligence. This is unintentional (ajnatabhava), as it is done unknowingly. The substratum (adhikarana) is the receptacle of the substance. Its energy is its distinct-potency (viryavisesa). The word 'bhava' - disposition - is added to all qualifications mentioned. Owing to differences in these causes, the nature of influx (asrava) differs as difference in the cause (karana) leads to difference in the effect (karya). The word 'adhikarana'- substratum - has not been explained. The word 'adhikarana'and its subdivisions are explained next. adhikaraNaM jIvAjIvAH // 7 // [adhikaraNaM] adhikaraNa [ jIvAjIvAH ] jIva aura ajIva aise do bhedarUpa hai; isakA artha yaha hai ki AtmA meM jo karmAsrava hotA hai usameM do prakAra kA nimitta hotA hai; eka jIva nimitta aura dUsarA ajIva falhal The substrata (adhikarana) are in form of living (jiva) and the non-living (ajiva). . . . . . . . . . . . . . . . . . . 239

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Tattvarthasutra The characteristic attributes of the soul (the living) and the non-soul (the non-living) have been explained already. If so, why are these mentioned again? It is to indicate specifically that these constitute the substrata (adhikarana), and to indicate their special property as substrata (adhikarana). What is it? It is their condition of being the instruments of injury (hinsa), and so on. It is contended that the soul (the living) and the non-soul (the non-living) are two, and so the dual, and not the plural, should have been used in the sutra. But it is not so, for the modes (paryaya) of these constitute the substrata. The substance possessed of specific modes (paryaya) is the substratum, and not mere substance. Hence the plural is used. The soul (the living) and the non-soul (the non-living) are the substrata of what? From the context it means that these are the substrata of influx (asrava). The living (jiva) substratum (adhikarana) is described first. 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 ekazaH] paraspara milAne se (3 x 3 x 3 x 4 = 108) bhedarUpa hai| The first, living-substratum (jivadhikarana) of influx (asrava), is of three kinds in terms of planning (samrambha), preparation (samarambha) and . . . . . . . . . . . . . . . . . . . . . . . . 240

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adhyAya-6 commencement (arambha); of three kinds in terms of (three kinds of) 'yoga'; of three kinds in terms of doing (kyta), causing it done (karita) and approval (anumata); of four kinds in terms of (four kinds of) passions (kasaya). All these, with their combinations, are of one hundred and eight kinds. Formulating a plan to commit violence, etc., is planning (samrambha). Collecting necessary materials for its execution is preparation (samarambha). Commencement of it is 'arambha'. The threefold activity (yoga) has already been explained as bodily-activity (kayayoga), speech-activity (vacanayoga) and thought-activity (manoyoga). To perform an action by oneself is doing (kyta). To get it performed by another is causing it done (karita). Endorsement of what has been done by another is approval (anumata). Anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha) are the four passions (kasaya). The word 'vicesa' differentiates one thing from another. It is added to every term: planning, preparation, and so on. The substratum of the living comprises combination of all these - the first of three kinds, the second of three kinds, the third of three kinds, and the fourth of four kinds. The living-substratum (jivadhikarana) due to planning (samrambha) is of thirty-six kinds as under: bodily-planning (kaya-samrambha) is of twelve kinds: anger-doing-bodily-planning (krodha-krta-kayasamrambha), pride-doing-bodily-planning (mana-kata-kayasamrambha), deceitfulness-doing-bodily-planning (maya-kyta-kayasamrambha), greed-doing-bodily-planning (lobha-kata-kayasamrambha), anger-others-bodily-planning (krodha-karita-kayasamrambha), pride-others-bodily-planning (mana-karita-kayasamrambha), deceitfulness-others-bodily-planning (maya-karitakaya-samrambha), greed-others-bodily-planning (lobha-karita-kayasamrambha), anger-approval-bodily-planning (krodha-anumatakaya-sanrambha), pride-approval-bodily-planning (mana-anumata . . . . . . . . . . . . . . . . . . . . . 241

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Tattvarthasutra kaya-samrambha), deceitfulness-approval-bodily-planning (mayaanumata-kaya-samrambha), and greed-approval-bodily-planning (lobha-anumata-kaya-samrambha). Similarly, the living-substratum (jivadhikarana) due to speech-planning (vacana-samrambha) is of twelve kinds, and due to thought-planning (mana-samrambha) too is of twelve kinds. These make up thirty-six. In the same manner, there are thirty-six kinds of the livingsubstratum (ivadhikarana) due to preparation (samarambha), and another thirty-six kinds due to commencement (arambha). All three add up to one hundred and eight. The term 'ca' is intended to include the subtypes of each of the passions (kasaya): that which leads to endless worldly existence (anantanubandhi), that which hinders partial self-discipline (apratyakhyana), that which hinders complete self-discipline (pratyakhyana), and that which hinders perfect rightconduct (samjualana). The non-living (ajiva) substratum (adhikarana) is described next. 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| The non-living (ajiva) substratum (adhikarana) comprises production (nirvartana), placing (niksepa), combining (samyoga) and activation (nisarga) of two, four, two, and three kinds, respectively. The word 'param'- the rest - indicates that the sutra refers to nonliving (ajiva) substratum (adhikarana) and not to be understood as 242

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adhyAya-6 subdivisions of the living (jiva) substratum. 'Nirvartana" means execution or production. 'Niksepa' means placing. 'Samyoga'means combining. 'Nisarga'means activation. The substratum 'nirvartana'or production is of two kinds, production of the primary attributes (mulaguna nirvartana) and production of the secondary attributes (uttaraguna nirvartana). The first is of five kinds, namely, production of the body, speech, mind, inhalation and exhalation. Making objects of wood, clay, etc., or pictures, comprise the second kind. The substratum 'niksepa' or placing is of four kinds. Placing things on the floor without examining for insects, etc., is apratyaveksita niksepadhikarana. Placing things without properly cleaning the floor is duspramusta niksepadhikarana. Placing the books, the water-pot, the body, etc., quickly in a hurry is sahasa niksepadhikarana. Placing things anywhere without care and not in an orderly fashion is anabhoga niksepadhikarana. The substratum 'samyoga'or combining or mixing is of two kinds. Mixing food, drink, etc., inappropriately is bhaktapana samyogadhikarana. Handling and assembling together things and implements without proper discrimination is upakarana samyogadhikarana. The substratum 'nisarga' or activation is of three kinds. Activation of the body is kayanisargadhikarana. Activation of the speech is vacananisargadhikarana. Activation of the mind is manonisargadhikarana. The non-living (ajiva) substratum (adhikarana) of influx (asrava) is thus described. Influx (asrava) of karmas, in general, has been explained. Now the causes of influx of specific karmas must be described. What causes influx of the first two kinds of karmas - knowledge-obscuring (jnanavarana) and faith-obscuring (darsanavarana)? tatpradoSanihnavamAtsaryAntarAyAsAdanopaghAtA pllaggfaia curit: 118011 . . . . . . . . . . . . 243

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Tattvarthasutra [ tatpradoSa nihnava mAtsaryAntarAyAsAdanopaghAtAH ] 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 - pradosa, concealment of knowledge - nihnava, non-imparting of knowledge out of envy - matsarya, causing impediment to acquisition of knowledge - antaraya, disregard of knowledge - asadana, and disparagement of true knowledge - upaghata, lead to the influx (asrava) of knowledge-obscuring (jnanavarana) and faith-obscuring (darsanavarana) karmas. When someone is giving an exposition of true knowledge, which is the means to the attainment of liberation, another person is spiteful and malignant in his attitude towards it. This is spite (pradosa). A person seeking knowledge approaches a learned man. But the learned man for some reason or other conceals his knowledge saying that he is ignorant. This is concealment (nihnava) of knowledge. A man is learned. And knowledge is a worthy gift to be given. But out of envy he does not teach others. This is envy (matsarya). Impediment (antaraya) is placing obstacles in the way of a person acquiring knowledge. Disregard (asadana) is renouncing by word or deed knowledge taught by another. Blaming true knowledge or calling it false is disparagement (upaghata). What is the difference between disregard (asadana) and disparagement (upaghata)? Lack of veneration or nonappreciation of true knowledge is disregard (asadana). But disparagement (upaghata) is condemning true knowledge as false with the idea of destroying it. Thus there is difference between the two. The word 'tad' - 'that'- in the sutra refers to knowledge and perception. But it is contended that these are not the subjects under discussion, nor have these been mentioned. How, then, can these be indicated by 'that'? .. . . . . . . . . . . . . . . . . . . . . 244

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adhyAya-6 The reply is that it can be done from the point of view of the question. 'What causes influx of knowledge- and perception-obscuring karmas?' is the question. So, from the point of view of the question, that' refers to knowledge and perception. It means spite, etc., towards the learned possessed of knowledge and perception, and their means, as these are the basis of knowledge and perception. These (spite, etc.) are the causes of knowledge- and perception-obscuring karmas. It is seen that the same cause can produce several effects. In the same manner, spite, etc., can cause the influx of both knowledge-and perception-obscuring karmas. Or spite, etc., relating to knowledge cause the influx of knowledge-obscuring karmas. And those relating to perception cause the influx of karmas which obscure perception. The causes of the influx of knowledge- and perception-obscuring karmas have been described. The causes of the influx of the feelingproducing (vedaniya) karmas are described next. duHkhazokatApAkrandanavadhaparidevanAnyAtmaparobhaya sthAnAnyasadvedyasya // 11 // [AtmaparobhayasthAnAni ] apane meM, para meM aura donoM ke viSaya meM sthita [ duHkhazokatApAkrandanavadhaparidevanAni ] du:kha, zoka, tApa, Akrandana, vadha aura paridevana (atisaMklezapUrvaka ronA-pITanA) - ye [ asadvedyasya] asAtAvedanIya karma ke Asrava ke kAraNa haiN| Suffering (duhkha), sorrow (soka), agony (tapa), moaning (akrandana), injury (vadha) and lamentation (parivedana), in oneself, in others, or in both, lead to the influx (asrava) of karmas that cause unpleasant-feeling (asata vedaniya). . . . . . . . . . . . . . . . . . . . . . 245

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Tattvarthasutra Suffering (duhkha) is the feeling of pain. The feeling of sadness at the loss or separation of desirable or useful things is sorrow (soka). The feeling of distress owing to disgrace is agony (tapa). Moaning (akrandana) is weeping loudly out of anguish. Injury (vadha) is depriving one of life, the senses, strength or vigour, and respiration. Lamentation (parivedana) is the loud outcry (wailing) of an afflicted person by recalling the achievements of the departed and giving expression to these in order to evoke sympathy in others and secure help to oneself and others. Now, since sorrow (soka), etc., are only subdivisions of suffering (duhkha), there is no need to include all these. It is of course true. Still it is desirable or useful to mention a few subdivisions or species belonging to the genus or class to facilitate understanding. When the word 'cow' is not understood, then the particulars such as broken horns, black, white, etc., are mentioned in order to make it understood. Influx caused by suffering is possible in innumerable times the spatial units of the universe. Mention of only 'suffering' (duhkha) would not have highlighted its numerous subdivisions. Therefore, a few of its subdivisions are mentioned in order to bring home the countless varieties of suffering. Owing to the presence of anger, etc., these may arise in oneself, in others and in both. All these lead to the influx (asrava) of karmas which cause unpleasant-feeling (asata vedaniya). If it is so, why should the followers of the Arhat practise and preach to others such things as pulling out the hair, fasting, standing in the sun, and so on? These cause suffering to them and to others. It is true but there is nothing wrong in it. The suffering caused by internal passions, such as anger, alone leads to the influx of karmas which cause unpleasant-feeling (asata vedaniya). A compassionate surgeon who operates a painful boil on the body of an ascetic free from stings does not attract demerit (papa) though, in the process, he causes suffering. The presence of mere external cause (without the presence of passions) does not produce influx (asrava). In the same way, the ascetic who is restive on seeing great misery of the worldly existence and is determined to destroy its cause, practises what is laid down in the 246

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adhyAya-6 Scripture with perfect equanimity in order to attain liberation. Since there is no evil feeling or wrath or anger even in the presence of suffering, there is no bondage of demerit. It has been proclaimed: "The implements used in curing the disease are not seen as the causes of pain or pleasure; the person undergoing treatment experiences pain or pleasure. Similarly, the ways and means adopted in traversing the path to liberation are not seen as the causes of pain or pleasure; the person treading the path experiences pain or pleasure." The causes that lead to the influx of karmas which bring about unpleasant-feeling (asata vedaniya) have been described. Now the causes of the influx of karmas that produce pleasant-feeling (sata vedaniya) are described. bhUtavratyanukampAdAnasarAgasaMyamAdiyogaH kSAntiH zaucamiti sadvedyasya // 12 // [bhUtavratyanukampA] prANiyoM ke prati aura vratadhAriyoM ke prati anukampA-dayA [ dAnasarAgasaMyamAdiyogaH ] dAna, sarAgasaMyama Adi ke yoga [kSAntiH zaucamiti ] zAnti aura zauca ityAdi [ sadvedyasya] sAtAvedanIya karma ke Asrava ke kAraNa haiN| Compassion (anukampa) towards the living-beings (bhuta) in general and the devout (vrati) in particular, charity (dana), restraint-with-attachment (saragasamyama), etc.1, contemplation on the 1- These are: restraint-with-attachment (saragasamyama), restraintcum-non-restraint (samyamasamyama), involuntary-dissociation (akamanirjara) and childish-austerities (balatapa). . . . . . . . . . . / . . . . . . . . . . . . . . 247

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Tattvarthasutra aforementioned, equanimity (ksanti), and purity (sauca) - freedom-from-greed - lead to the influx (asrava) of karmas that cause pleasant-feeling (sata vedaniya). Living-beings (bhuta) are those who are born in different conditions of existence owing to the rise of karmas. The devout (vrati) are those who observe the five vows such as non-injury (ahimsa). They are the householders, called 'samyatasamyata', and the ascetics, called 'samyata', who renounce the world. Fellow-feeling for or distress at the sufferings of others, as if these were one's own, is compassion (anukampa). Compassion is towards all living beings in general and to those who practise the five vows in particular. Bestowing gifts on others with the object of benefiting them is charity (dana). The one who makes an effort to put an end to worldly existence, but has not given up his attachment (raga), is called 'saraga'. To restrain oneself from undesirable activities towards living-beings and control one's senses is 'samyama' - restraint. The 'samyama' - restraint - of one who is with attachment (saraga), or restraint-with-attachment, is 'saragasamyama'. 'Samyamasamyama', 'akamanirjara', and balatapa'are also included by the word 'adi'. 'Yoga' is concentration or application of the mind. The application of the mind in these - compassion (anukampa), charity (dana), and restraint-withattachment (saragasamyama), etc. - is intended in the sutra. Equanimity (ksanti) is the renunciation of the four passions (kasaya) like anger (krodha). Freedom-from-greed is purity (sauca). The word 'iti' in the sutra indicates 'these types'. Thus, the worship of Lord Arhat and rendering help or service - vaiyavrattya - to the young and the old ascetics are also included herein. Though the term livingbeings (bhuta) includes those who observe vows, they are mentioned separately in order to indicate that they deserve compassion chiefly or pre-eminently. All these lead to the influx (asrava) of karmas that cause pleasant-feeling (sata vedaniya). The causes of the influx (asrava) of deluding (mohaniya) karmas are to 248

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adhyAya-6 be described next. Deluding (mohaniya) karmas are of two kinds, faith-deluding (darsanamohaniya), and conduct-deluding (caritramohaniya). The causes of the influx of the former are mentioned next. kevalizrutasaMghadharmadevAvarNavAdo darzanamohasya // 13 // [ kevalizrutasaMghadharmadevAvarNavAdaH ] kevalI, zruta, saMgha, dharma aura deva kA avarNavAda (avidyamAna doSoM kA pracAra) karanA so [darzanamohasya] darzanamohanIya karma ke Asrava kA kAraNa hai| Attributing faults to the Omniscient (kevali), the Scripture (sruta), the congregation of ascetics (samgha), the true religion (dharma) and the celestial-beings (deva), leads to the influx (asrava) of faith-deluding (darsanamohaniya) karmas. Those whose knowledge is without obstruction are the Omniscients (kevali). They possess perfect knowledge. The most worthy disciples, called ganadhara, having exceptional brilliance and accomplishment, compose sacred texts that expound the Lord's teachings. These holy texts are the Scripture (sruta). The fraternity of ascetics equipped with the trio of right faith, right knowledge, and right conduct - ratnatraya - is the congregation of ascetics - samgha. The religion (dharma) consists in non-injury (ahimsa), as expounded in the Scripture. The four orders of celestial-beings (deva) have already been described in Chapter 4. Attributing faults to, or slandering, the great ones described above is 'avarnavada'. This is the cause of influx of faith-deluding (darsanamohaniya) karmas. Examples of attributing faults - avarnavada - are: The Omniscients eat morsels of food and conduct themselves like ordinary men. The Scripture recommends 249

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Tattvarthasutra meat-eating and drinking of wine. The ascetics are base-born and lack in cleanliness, etc. The religion taught by Lord Jina (Tirthankara) is devoid of merit; those who follow it will be reborn as demons. The celestial-beings eat meat and drink wine. The causes of the influx of the second variety of deluding (mohaniya) karmas, conduct-deluding (caritramohaniya), are described now. kaSAyodayAttIvrapariNAmazcAritramohasya // 14 // [ kaSAyodayAt ] kaSAya ke udaya se [ tIvrapariNAmaH ] tIvra pariNAma honA so [ cAritramohasya ] cAritra mohanIya ke Asrava kA kAraNa hai| Intense dispositions induced by the rise of the passions (kasaya) cause the influx (asrava) of conduct-deluding (caritramohaniya) karmas. - The passions (kasaya) - anger, pride, deceitfulness and greed - have already been described (sutra 2-6 and 6-4). Rise is ripening. Intense dispositions owing to the rise of passions (kasaya) are the cause of the influx (asrava) of the conduct-deluding (caritramohaniya) karmas. Actuating passions in self, engendering passions in others, debasing the conduct of the ascetics, embracing the guise of an ascetic and vows with a distressed mind, and so on, lead to the influx of passions-feeling - kasayavedaniya - karmas. Then there are dispositions that lead to the influx of quasi-passions-feeling akasayavedaniya karmas. Ridiculing right conduct, laughing at those in distress or misery, chuckling in wicked sport, excessive prattle and laughter, and so on, cause the influx of laughter - hasya vedaniya - karmas. Desire for strange pleasures, disrelish of vows and minor vows, and so on, cause the influx of pleasure or liking - rati vedaniya - karmas. Promoting dissatisfaction in others, destroying the pleasures of others, association with the wicked, and so on, lead to the influx of disliking - arati vedaniya - karmas. Bewailing oneself, plunging others into 250 ....... - -

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adhyAya-6 sorrow, rejoicing at others' lamentation, and so on, cause the influx of sorrow - soka vedaniya - karmas. Engulfing self with fear, causing fear in others, and so on, lead to the influx of fear - bhaya vedaniya - karmas. Disgust at noble deeds and virtuous conduct, taking interest in slandering, and so on, cause the influx of disgust-jugupsa vedaniya - karmas. Speaking what is untrue, playing tricks upon others, prying into others' faults or weaknesses, intense attachment, and so on, cause the influx of the female-sex-inclination-stri vedaniya - karmas. Slight anger, mildness, contentment with one's wife, and so on, cause the influx of the male-sex-inclination - purusa vedaniya - karmas. Great or intense passions, causing injury to concealed parts, assaulting other's wife, and so on, lead to the influx of the neuter-sexinclination-napumsaka vedaniya-karmas. The causes of the influx of deluding (mohaniya) karmas have been described. The causes of the influx (asrava) of life-determining (ayuh) karmas will now be mentioned. First the causes of the influx of karmas that give rise to life in which the fruits are experienced till the end is mentioned. bahvArambhaparigrahatvaM nArakasyAyuSaH // 15 // [ bahvArambhaparigrahatvaM] bahuta Arambha aura bahuta parigraha kA bhAva honA so [ Archiyu:] tehty to 314a do poput The influx (asrava) of karmas which lead to life (ayuh) in the infernal regions is caused by dispositions of excessive activity that result in infliction of pain - arambha - and attachment to possessions - parigraha. "Arambha' is activity which causes pain and suffering to the livingbeings. 'Parigraha' is attachment to possessions, namely, entertaining the thought that 'this object is mine'. The adjective . . . . . . . . . . . . . . . . . . . . 251

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Tattvarthasutra 'excessive' applies to both. Thus, excessive infliction of pain and excessive attachment to possessions cause the influx (asrava) of lifekarma (ayuh) which leads to birth in hell (naraka). Perpetual cruel activity such as killing, appropriating others' wealth, excessive attachment to worldly objects and black (krsna) thought-colouration (lesya) with cruel-concentration (raudradhyana) at the time of death - these cause the influx of life-karma (ayuh) which leads to birth in the infernal regions. The influx of life-karma leading to birth in the infernal regions has been described. Now the influx of life-karma causing birth in the animal world must be explained. mAyA tairyagyonasya // 16 // [ mAyA ] mAyA [ tairyagyonasya ] tiryaMcAyu ke Asrava kA kAraNa hai| Deceitfulness (maya) causes the influx (asrava) of karmas which lead to life (ayuh) in the animal and vegetable world - tiryanca. Deceitful disposition of the soul caused by the particular conductdeluding (caritramohaniya) karma produces the influx of life-karma which leads to birth in the animal and vegetable world - tiryanca. The preaching of religion from a perverted attitude, lack of good conduct and propriety, desire for cheating others, blue (nila) and grey (kapota) thought-colouration (lesya) with sorrowful-concentration (artadhyana) at the time of death are the varieties of deceitful conduct. The cause of the influx of life-karma leading to birth in the animal and vegetable world has been explained. What is the cause of the influx of life-karma leading to birth as a human being? 252

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adhyAya - 6 alpArambhaparigrahatvaM mAnuSasya // 17 // [ alpArambhaparigrahatvaM ] alpa Arambha aura alpa parigrahapane kA bhAva [ mAnuSasya ] manuSyAyu ke Asrava kA kAraNa haiN| The influx (asrava) of karmas which lead to life as a human-being (manusya) is caused by dispositions of slight activity that result in infliction of pain - arambha - and attachment to possessions - parigraha. The causes of the influx of karmas which lead to birth in the infernal regions have already been described. The opposites of these cause the influx of karmas which lead to birth as a human being. To elaborate, the following are the causes: humility, gentle disposition, simplicity in behaviour, slight passions (kasaya), being free from distressful disposition at the time of death, and so on. Is that all which causes the influx of life-karma leading to birth as a human being? svabhAvamArdavaM ca // 18 // [ svabhAvamArdavaM ] svabhAva se hI sarala pariNAma honA [ ca ] bhI manuSyAyu ke Asrava kA kAraNa hai| Natural mildness (mrduta) also leads to the influx (asrava) of life-karma leading to birth as a human being (manusya). The nature of being mild or gentle is mildness or gentleness - mrduta or mardava. To be naturally mild is natural mildness. Natural means ... 253

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Tattvarthasutra which comes without teaching or instruction. This natural mildness also leads to the influx of life-karma that causes birth as a human being. Why has this attribute been mentioned separately? It has been mentioned separately as it also leads to the influx of life-karma that leads to birth as a celestial-being. Do these alone (as mentioned in sutra 17 and 18) cause the influx of life-karma that leads to birth as a human being? No. nizzIlavratatvaM ca sarveSAm // 19 // [niHzIlavratatvaM ca ] zIla aura vrata kA jo abhAva hai vaha bhI [ sarveSAm ] sabhI prakAra kI Ayu ke Asrava kA kAraNa hai| Non-observance of vows (vrata) and supplementary-vows (silavrata) causes the influx (asrava) of life-karma (ayuh) leading to birth among all the four states of existence. The word 'ca'-'and' - is intended to include what have been referred to. Slight activity that results in infliction of pain - arambha - and slight attachment to possessions - parigraha - are included herein. Thus, slight arambha, slight parigraha, non-observance of vows (vrata) and supplementary-vows (silavrata) cause the influx (asrava) of life-karma (ayuh) leading to birth among all the four states of existence. Vows (vrata) and supplementary-vows (silavrata) are explained later on. The dispositions which prompt non-observance of vows (urata) and supplementary-vows (silavrata) cause the influx of all the four kinds of life-karmas. The word 'sarvesam' means all the four states of existence - as the infernal being (naraka), the human (manusya), the plant and animal (tiryanca) and the celestial-being (deva). Do these lead to birth in heaven also? Yes. Men and women in .. . . . . . . . . . . . . . . . . . . . . 254

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adhyAya-6 the lands of paradise (bhogabhumi), without observance of vows (vrata) and supplementary-vows (silavrata) are born in heaven after death. What is the cause of the influx of life-karma that leads to birth as a celestial being (deva)? sarAgasaMyamasaMyamAsaMyamAkAmanirjarAbAlatapAMsi daivasya // 20 // [sarAgasaMyama saMyamAsaMyamAkAmanirjarA bAlatapAMsi] sarAgasaMyama, saMyamAsaMyama, akAmanirjarA aura bAlatapa [ daivasya ] ye devAyu ke Asrava ke kAraNa haiN| Restraint-with-attachment (saragasamyama), restraintcum-non-restraint (samyamasamyama), involuntarydissociation (akamanirjara) and childish-austerities (balatapa) cause the influx (asrava) of life-karma (ayuh) leading to birth as a celestial-being (deva). The first two have been explained. Persons confined or bound, or imprisoned are forced to endure hunger, thirst, continence, sleeping on the floor, dirt and distress without any inclination on their part. Still, these lead to dissociation of karmas. This is called involuntary dissociation (akamanirjara). 'Balatapa' is the observance, by a person of perverted faith, of austerities involving unscientific affliction of the body and characterized by fraudulent conduct. These cause the influx of karmas leading to birth in all four orders of celestial beings (deva). Are these alone the cause of the influx of life-karma that leads to birth as celestial beings (deva)? No. . . . . . . . . . . . . . . . . . 255

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Tattvarthasutra samyaktvaM ca // 21 // [ samyaktvaM ca ] samyaktva bhI devAyu ke Asrava kA kAraNa hai| arthAt jo sarAga samyagdarzana hai vaha bhI devAyu ke Asrava kA kAraNa hai| Right belief (samyaktva) also causes the influx (asrava) of life-karma (ayuh) leading to celestial-birth (deva). The influx (asrava) of life-karma (ayuh) leading to celestial-birth (deva) is supplied from the previous sutra. Though right belief (samyaktva) is mentioned in general as the cause of the influx of lifekarma (ayuh) leading to celestial-birth (deva), it means birth in the heavens (kalpa), commencing from the Saudharma kalpa. How? It is because right belief (samyaktva) is mentioned separately. Does the rule enunciated in the previous sutra apply uniformly for birth in all classes of deva, without distinction? No. Restraint-with-attachment (saragasamyama) and restraint-cum-non-restraint (samyamasamyama) lead to birth in the heavens (kalpa), commencing from the Saudharma kalpa, for, in the absence of right belief (samyaktva), these do not arise. Hence these two are included herein. The purport is that right belief (samyaktva), even without observance of vows, also causes the influx of life-karma leading to birth as a heavenly (vaimanika) deva.1 The causes of the influx of physique-making (nama) karmas have to be explained next. First, the influx of inauspicious (asubha) physiquemaking (nama) karmas is described. 1 - Hence, persons with right belief (samyaktva), except those whose bondage of life-karma has been accomplished prior to their attainment of right belief, will be reborn among the fourth class of deva - heavenly (vaimanika) - and not among the three lower classes, namely, the residential (bhavanavasi), the peripatetic (vyantara) and the stellar (jyotiska) deva. 256

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adhyAya-6 yogavakratA visaMvAdanaM cAzubhasya nAmnaH // 22 // [yogavakratA] yoga meM kuTilatA [ visaMvAdanaM ca aura visaMvAdana arthAt anyathA pravartana [ azubhasya nAmnaH ] azubha nAmakarma ke Asrava ke kAraNa haiN| Crooked-activity (yogavakrata) and deception (visamvadana) cause the influx of inauspicious (asubha) physique-making (nama) karmas. Activity (yoga) has been explained as of three kinds. Vakrata' is crookedness, and hence crooked-activity (yogavakrata) is crookedness of activity. Visamvadana' is deceiving others. Now, the two do not appear to be different. Yes, these appear to be the same. But there is this difference. Crooked-activity (yogavakrata) applies to oneself but deception (visamvadana) refers to others, i.e., misleading others. For instance, one is engaged in conduct that leads to heavenly pleasures and liberation. He is asked by another to leave it and get engaged in other unwholesome practices. This is deception (visamvadana). These two kinds of activities cause the influx of inauspicious (asubha) physique-making (nama) karmas. By the term 'ca' in the sutra, w belief, envy, fickleness of mind, use of wrong weights and measures to benefit oneself, censuring others, praising oneself, etc., are included. What are the causes of the influx of auspicious (subha) physiquemaking (nama) karmas? tadviparItaM zubhasya // 23 // [tadviparItaM] usase arthAt azubha nAmakarma ke Asrava ke jo kAraNa kahe unase viparIta bhAva [ zubhasya ] zubha nAmakarma ke Asrava ke kAraNa haiN| . . . . . . . . . . . . . . . . . . . . 257

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Tattvarthasutra The opposites of these, namely, straightforward activity and honesty or candour, cause the influx of auspicious (subha) physique-making (nama) karmas. The opposites are straightforwardness in one's activities of the body, the speech and the mind, and honesty or integrity. The opposites of those included by the term 'ca' in the previous sutra must also be taken. Thus, admiring others, reverence towards the virtuous and honouring them, adopting marks of honesty, fear of transmigration, avoidance of negligence, and so on, are included. These constitute the causes of the influx of auspicious (Subha) physique-making (nama) karmas. Are these alone the causes of physique-making (name) karmas, or is there any speciality? Yes. There is the influx of the Tirthankara namekarma (namakarma), which is the cause of infinite, incomparable majesty and inconceivable splendour and which affects the conquest of the three worlds. If so, let the causes of its influx be enumerated. darzanavizuddhivinayasampannatA zIlavrateSvanatIcAro 'bhIkSNajJAnopayogasaMvegau zaktitastyAgatapasI sAdhusamAdhirvaiyAvRttyakaraNamarhadAcAryabahuzrutapravacanabhaktirAvazyakAparihANirmArgaprabhAvanA 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 258

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adhyAya-6 [zaktitastyAgatapasI ] 6-7- zakti ke anusAra tyAga tathA tapa karanA [ sAdhusamAdhiH ] 8- sAdhusamAdhi [ vaiyAvRttyakaraNam ] 9- vaiyAvRttya karanA [ahaMdAcAryabahuzrutapravacanabhaktiH ] 10-13- arhat-AcAryabahuzruta (upAdhyAya) aura pravacana (zAstra) ke prati bhakti karanA [AvazyakAparihANiH ] 14- Avazyaka meM hAni na karanA [mArgaprabhAvanA] 15- mArga prabhAvanA aura [ pravacanavatsalatvam ] 16- pravacanavatsalatva [iti tIrthakaratvasya ] ye solaha bhAvanA tIrthaMkara-nAmakarma ke Asrava kA kAraNa haiN| The influx (asrava) of the Tirthankara name-karma (namakarma) is caused by these sixteen: purity of right faith - darsanavisuddhi, reverence - vinayasampannata, observance of vows and supplementary vows without transgression - silavratanaticara, ceaseless pursuit of knowledge - abhiksna jnanopayoga, perpetual fear of the cycle of existence - samvega, giving gifts (charity) - tyaga, practising austerities according to one's capacity - tapa, removal of obstacles that threaten the equanimity of ascetics - sadhusamadhi, serving the meritorious by warding off evil or suffering - vaiyavittya, devotion to the Omniscient Lord - arhatbhakti, devotion to the chief preceptors - acaryabhakti, devotion to the preceptors - bahusrutabhakti, devotion to the Scripture - pravacanabhakti, practice of the six essential daily duties - avasyakaparihani, propagation of the teachings of the Omniscient Lord - prabhavana, and fervent affection for one's brethren following the same path - pravacanavatsalatva. . . . . . . . . . . . . . . . . . . . . . 259

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Tattvarthasutra 1. Darsanavieuddhi: Faith in the path to liberation characterized by detachment, as preached by Lord Jina, is purity of faith. Right faith has been described already. It is characterized by eight qualities, freedom from doubt (nihsankitatva), freedom from worldly desire (ninkanksita), freedom from revulsion (nirvicikitsitatva), freedom from superstitions (amudhadustita), development of one's spiritual capacity (upabrnhana), ensuring steadiness of right faith and conduct (sthitikarana), joy and affection towards those following the path (vatsalya), and propagation of the true path (prabhavana). 2. Vinayasampannata: Reverence is homage to the three-jewels (ratnatraya) which lead to liberation and the preceptors and the rest who initiate others to the path to liberation. 3. Silavratanaticara: Faultless observance, without transgressions, of the vows of noninjury, etc., and the supplementary vows such as giving up anger, etc., which safeguard the vows. 4. Abhiksna jnanopayoga: Incessant cultivation of knowledge of the soul and other categories of substances is ceaseless pursuit of knowledge. 5. Samvega: It is the perpetual fear of the cycle of existence, or transmigration. 6. Tyaga: Charity is of three kinds, namely, gift of pure food (aharadana), gift of dispelling fear (abhayadana), and gift of right knowledge (jnanadana). The giving of these to others according to one's capacity is charity. 7. Tapa: Practising austerities according to one's capacity is voluntary affliction of the body in conformity with the Scripture. 8. Sadhusamadhi: When the treasury is on fire, attempts are made to extinguish it, as it benefits all. Similarly, the ascetic is the seat of rare virtues of vows and minor vows. Hence any obstacles that threaten the equanimity of ascetics are removed. 9. Vaiyaurttya: When suffering is imminent to the virtuous ascetics, it is warded off by proper methods. 10-13. Arhatbhakti, acaryabhakti, bahusrutabhakti, pravacanabhakti: Devotion is the worship of the Omniscient Lord, the chief preceptors, the preceptors, and the Scripture. 14. Avasyakaparihani: It is performance of the six essential duties at proper times. 15. Prabhavana: It is propagation of the teachings of Lord Jina by means of knowledge, austerities, gift, and worship. 16. Pravacanavatsalatva: . . . . . . . . . . . . . . . . . . . . . . . 260

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adhyAya - 6 It is love and affection, similar to the tender love of the cow for her calf, for one's brethren. These sixteen observances, severally as well as together, are causes of the influx (asrava) of the name - karma (namakarma) which leads to incarnation as the Tirthankara. After describing the influx of physique-making karmas, influx of status-determining (gotra) karmas has to be explained. Influx of karmas that cause low-status is dealt with first. parAtmanindAprazaMse sadasadguNocchAdanodbhAvane ca nIcairgotrasya // 25 // [ parAtmaniMdAprazaMse ] dUsare kI niMdA aura apanI prazaMsA karanA [ sadasadguNocchAdanodbhAvane ca ] tathA dUsare ke pragaTa guNoM ko chipAnA aura apane apragaTa guNoM ko prasiddha karanA so [ nIcairgotrasya ] nIca gotrakarma ke Asrava ke kAraNa haiM / Censuring others, praising oneself, concealing good qualities present in others and proclaiming noble qualities absent in oneself, cause the influx (asrava) of karmas which lead to low-status (nicagotra). Censuring others is to proclaim defects in others, whether existing or not. This is 'paraninda'. Proclaiming virtues in oneself is praise. This is 'atmaprasamsa'. These are taken respectively, that is censure of others and praise of oneself. The non-manifestation of a thing when there is obstruction is concealment. The manifestation of a thing in the absence of obstruction is proclaiming it. These two are taken respectively, that is concealing existent qualities (in others) 261

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Tattvarthasutra sadgunocchadana - and proclaiming non-existent qualities (in oneself) - asadgunodbhavana. These lead to the influx of karmas which lead to low-status (nicagotra). What is the cause of the influx of karmas that lead to high-status (uccagotra)? tadviparyayo nIcairvRttyanutseko cottarasya // 26 // [tadviparyayaH] usa nIca gotrakarma ke Asrava ke kAraNoM se viparIta arthAt paraprazaMsA, AtmaniMdA ityAdi [ca ] tathA [ nocairvRttyanutseko] namravRtti honA tathA anutseka - mada kA abhAva - so [ uttarasya ] dUsare gotrakarma arthAt ucca gotrakarma ke Asrava ke kAraNa haiN| The opposites of those mentioned in the previous sutra and humility (namravitti) and modesty (anutseka) cause the influx (asrava) of karmas that lead to high-status (uccagotra). The word 'tad'-'that'- in the sutra refers to the causes of the influx of karmas that lead to low-status, just mentioned. 'Viparyaya' are the opposites. What are the opposites? The opposites are censuring oneself, praising others, proclaiming existent qualities (in others), and not proclaiming non-existent qualities (in oneself). Bowing before the virtuous with veneration is humility - namravitti or nicaihvrtti. To be free from pride in spite of possessing knowledge, etc., is modesty - anutseka. To be free from pride means the absence of egotism or haughtiness. These cause influx of karmas that lead to high-status (uccagotra). What is the cause of influx of obstructive (antaraya) karmas? . . . . . . . . . . . . . . 262

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adhyAya-6 vighnakaraNamantarAyasya // 27 // [vighnakaraNam ] dAna, lAbha, bhoga, upabhoga tathA vIrya meM vighna karanA so [antarAyasya] antarAya karma ke Asrava kA kAraNa hai| Laying obstacles (vighna) (in way of charity, etc.) is the cause of the influx of obstructive (antaraya) karmas. Charity (dana), etc., have been explained already (see sutra 2-4). Laying obstacles in way of these causes influx of obstructive (antaraya) karmas. Now an objection is raised. Spite against knowledge - pradosa, concealment of knowledge - nihnava, etc., have been described as specific causes for the influx of knowledge- and perception-obscuring karmas (see sutra 6-10). Are these specific causes for the influx of particular karmas or common causes for the influx of all karmas without any distinction? If these are admitted to be specific causes, then it will contradict the Scripture, for it is said in the Scripture that the seven karmas - with the exception of lifedetermining (ayuh) karma - flow into the soul simultaneously every instant. That will be a contradiction. If, on the other hand, these are considered as common causes, then it is not proper to mention these as specific causes. The justification is this. There is no fixed rule that the enumerated activities will cause bondage of all karmas with regard to space-bondage (pradesa bandha). But the enumerated activities cause the type of bondage that determines fruition - anubhaga bandha - every instant. Therefore, these have been mentioned separately. // iti tattvArthasUtrAparanAmamokSazAstre SaSTho'dhyAyaH samAptaH // . . . . . . . . . . . . . . . . . . . . . . 263

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Tattvarthasutra CHAPTER - 7 THE FIVE VOWS At the beginning of Chapter-5, while describing influx (asrava), it was said, in general, that virtuous (subha) activity is the cause of merit (punya). Now the virtuous (subha) activity is explained specifically. hiMsA'nRtasteyAbrahmaparigrahebhyo virativratam // 1 // [FEHTSqarganfuzii farfa: ] FEH, 37484, ERT, YA aura parigraha (arthAt padArthoM ke prati mamatvarUpa pariNamana) - ina pA~ca pApoM se (buddhipUrvaka) nivRtta honA so [vratam ] vrata hai| Desisting (virati) from injury (hinsa), falsehood (anyta), stealing (steya), unchastity (abrahma) and attachment-topossessions (parigraha) is the (fivefold) vow (vrata). It has been described in later sutra(s) that injury (himsa) is severance of vitalities out of passion, and so on. Abstaining from these is called the vow (vrata). The vow (vrata) is a deliberately declared and selfimposed observance. For instance, it can be a declaration in form of 'this must be done' or 'this must not be done'. A contention is raised. The dispositions of injury (himsa), etc., are not permanently present; how can these be the factors-of-action (karaka)1 that are dislodged 1 - Factors-of-action (karaka) are of six kinds: 1) the doer (karta), 2) the activity (karma), 3) the instrument (karana), 4) the bestowal (sampradana), 5) the dislodgement (apadana), and 6) the substratum (adhikarana). Each of these is of two kinds: empirical sixfold factors-ofaction (vyavahara satkaraka) and transcendental sixfold factors-of-action (niscaya satkaraka). (see 'Pravacanasara', p. 21-23). .. . . . . . . . . . . . . . . . . . . . . 264

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adhyAya-7 (apadana)? The answer is that in desisting from these dispositions deliberately, there is permanence in dislodgement. Hence these become the factors-of-action (karaka) that are dislodged (apadana). Let us take the following example. A man desists from virtue. He reflects that virtue is difficult to be practised and its fruit is imaginary, that is, a matter of faith only. In the same manner, another man who is far-sighted reflects as follows. The thoughts of injury, etc., are the causes of sin or demerit. And those who indulge in sinful activities are punished here itself by the king and his authorities, and are also subjected to suffering later (in the next world). Thus, with his discriminating knowledge, he desists from injury, etc. Therefore, when the person desists from such activities using intellect or discrimination, it is appropriate to attribute permanence to dislodgement (apadana), which is a factor-of-action (karaka). The word 'desisting' (abstaining) is added to every one of the terms desisting from injury, desisting from falsehood, desisting from stealing, desisting from unchastity, and desisting from attachment-topossessions. Non-injury is mentioned first as it is the most important of the vows. Just as the surrounding fence protects the corn, similarly, truth, etc., safeguard the vow of non-injury (ahimsa). From the point of view of 'samayika caritra' (see sutra 9-18) - equanimity or concentration of mind wherein one desists from all harmful activities - the vow is one. And from the standpoint of reinitiation (chedopasthapana caritra) the same vow is spoken of as fivefold, as mentioned here. Now, is it not improper to describe non-injury, etc., as the causes of the influx (asrava), as these are included in the causes of stoppage (samvara)? Self-control (gupti) and regulation-of-activities (samiti) are mentioned as the causes of stoppage (samvara) of influx (see sutra 9-2). Also, among the ten moral virtues or discipline - dasa dharma - self-restraint (samyama) is included; and self-restraint (samyama) must include the vow (vrata). But there is no contradiction. There the reference is to the dissociation (nivrtti) aspect of the stoppage (samvara) of influx (asrava) which is characterized by abstinence. Here it is the indulgence (pravrtti) aspect of active life that is - 265

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Tattvarthasutra emphasized. When violence, falsehood, stealing, unchastity and attachment are discontinued, non-violence, truth, non-stealing, chastity and detachment are practised. And it facilitates stoppage (samvara) of influx (asrava) through self-control (gupti), and so on. The ascetic who practises the vows easily stops the influx (asrava). Hence the vows are mentioned here separately. Now, should not the sixth minor-vow (anuvrata) of abstaining from eating at night be added here? No. It is included among observances for the vow of noninjury (ahimsa). These are enumerated later (see sutra 7-4). Among these is mentioned the practice of examining the food before eating to see that there are no organisms in it - alokitapanabhojana. This encompasses abstaining from eating at night. The subdivisions of the fivefold vow (vrata) are now given. dezasarvato'NumahatI // 2 // vrata ke do bheda haiM - [dezataH aNuH] uparokta hiMsAdi pApoM se ekadeza virati so aNuvrata aura [ sarvataH mahatI ] sarvadeza virati so mahAvrata hai| The vow is of two kinds, minor-vow (anuvrata) and greatvow (mahavrata), from the abstinence (virati) being partial or complete. The word 'desa' refers to partial. The word 'sarva'refers to complete. Desisting or abstinence (virati) is supplied from the previous sutra. These are taken respectively. Partial abstinence is a minor-vow (anuvrata), and complete abstinence is a great-vow (mahavrata). Each vow is of these two kinds. The practise of these vows with vigilance dispels suffering, just as an excellent medicine cures disease. For what purpose and in what manner should the vows be practised or observed? .............. 266

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adhyAya-7 tatsthairyArthaM bhAvanAH pazca pazca // 3 // [ tatsthairyArthaM ] una vratoM kI sthiratA ke liye [ bhAvanAH paJca paJca ] pratyeka vrata kI pA~ca-pA~ca bhAvanAyeM haiN| ( bhAvoM kA bAra - bAra anuzIlana karanA so bhAvanA hai| ) For the sake of strengthening the vows (vrata), there are five observances (bhavana) for each of these. In order to strengthen the vows, five observances (contemplations) - bhavana- for each of the vows (urata) must be ascertained. If so, , what are the observances for the vow of non-injury (ahimsa)? vAGmanoguptIryAdAnanikSepaNasamityAlokitapAnabhojanAni pazca // 4 // [ vAGmanoguptIryAdAnanikSepaNasamityAlokitapAnabhojanAni ] vacanagupti- vacana ko rokanA, manogupti- mana kI pravRtti ko rokanA, IryA samiti- cAra hAtha jamIna dekhakara calanA, AdAnanikSepaNa samitijIvarahita bhUmi dekhakara sAvadhAnI se kisI vastu ko uThAnA - dharanA aura AlokitapAnabhojana- dekhakara - zodhakara bhojana - pAnI grahaNa karanA [ pazca ] ye pA~ca ahiMsA vrata kI bhAvanAyeM haiN| Control of speech - vacanagupti, control of thought - manogupti, regulation of movement - iryasamiti, care in taking and placing things or objects - adananiksepanasamiti, and examining food and drink - alokitapana 267

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Tattvarthasutra bhojana, are the five observances (bhavana) for the vow of non-injury (ahimsa). These are the five observances for the vow of non-injury (ahimsa). What are the observances for the second vow of truthfulness (satya)? krodhalobhabhIrutvahAsyapratyAkhyAnAnyanuvIcibhASaNaM ca pazca // 5 // [ 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 [ pazca] ye pA~ca satyavrata kI bhAvanAyeM haiN| Giving-up (pratyakhyana) these four: anger ( krodha), greed (lobha), fearfulness (bhirutva) and jest (hasya), and speaking only faultless words - anuvicibhasana - are the five observances (bhavana) for the vow of truthfulness (satya). These are the five observances (bhavana) for the vow of truthfulness (satya).Speaking only faultless words is anuvicibhasana. What are the observances for the vow of non-stealing (acaurya)? The next sutra describes the observances. 268

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adhyAya-7 zUnyAgAravimocitAvAsaparoparodhAkaraNabhaikSyazuddhi sadharmAvisaMvAdAH paJca // 6 // [zUnyAgAravimocitAvAsaparoparodhAkaraNabhaikSyazuddhisadharmAvisaMvAdAH] zUnyAgAravAsa- parvatoM kI guphA, vRkSa kI pola ityAdi nirjana sthAnoM meM rahanA, vimocitAvAsa- dUsaroM ke dvArA chor3e gaye sthAna meM nivAsa karanA, paroparodhAkaraNa- kisI sthAna para rahate huye dUsaroM ko na haTAnA tathA yadi koI apane sthAna meM Ave to use na rokanA, bhaikSyazuddhi- zAstrAnusAra bhikSA kI zuddhi rakhanA aura sadharmAvisaMvAdasAdharmiyoM ke sAtha 'yaha merA hai', 'yaha terA hai' aisA kleza na karanA, [pazca] ye pA~ca acauryavrata kI bhAvanAyeM haiN| Residence in a solitary place - sunyagaravasa, residence in a deserted habitation - vimocitavasa, causing no hindrance to others - paroparodhakarana, acceptance of clean food - bhaiksyasuddhi, and not bickering with the fellow monks - sadharmavisamvada, are the five observances (bhavana) for the vow of non-stealing (acaurya). Living in vacant or unoccupied places such as a cave, a hill, the hollow of a tree, etc., is sunyagaravasa. Living in places, such as a house vacated by others, is vimocitavasa. Living in a manner that causes no hindrance to others is paroparodhakarana. Living on clean food, free from organisms as laid down in the Scripture, is bhaiksyasuddhi. Not bickering with those following the same path with utterances like this is mine,' or 'that is yours,' is sadharmavisamvada. These are the five observances for the vow of non-stealing (acaurya). What are the observances for the fourth vow of continence or chastity (brahmacarya)? .. . . . . . . . . . . . . . . . . 269

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Tattvarthasutra strIrAgakathAzravaNatanmanoharAMganirIkSaNapUrvaratAnusmaraNa vRSyeSTarasasvazarIrasaMskAratyAgAH paJca // 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| Renunciation (tyaga) of these - listening to stories that incite attachment for women, looking at the beautiful forms of women, recalling former sexual pleasures, delicious food that stimulates amorous desire, and adornment of the body - constitutes the five observances (bhavana) for the vow of chastity (brahmacarya). The word 'renunciation' (tyaga) is added to each of these, that is, renunciation of listening to stories inciting attachment for women, renunciation of the sight of beautiful women, and so on. These are the five observances for the vow of chastity (brahmacarya). What are the observances for the fifth vow of non-attachment (aparigraha)? manojJAmanojJendriyaviSayarAgadveSavarjanAni paJca // 8 // [manojJAmanojJendriyaviSayarAgadveSavarjanAni ] sparzana Adi pA~coM indriyoM ke manojJa aura amanojJa viSayoM ke prati rAga aura dveSa kA tyAga karanA [paJca ] so pA~ca aparigrahavrata kI bhAvanAyeM haiN| 270

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adhyAya-7 Giving up attachment (raga) and aversion (dvesa) for agreeable (manojna) and disagreeable (amanojna) objects of the five senses constitutes five observances (bhavana) for the vow of non-attachment (aparigraha or akimcanya). Renouncing attachment (raga) and aversion (dvesa) in the presence of agreeable and disagreeable objects of the senses - touch (sparsana), etc. constitute the five observances for the vow of non-attachment (aparigraha or akimcanya). The observances for strengthening the vows have been described. Are there other contemplations also with regard to injury, etc., which lead to steadiness in practising the vows? Yes. Contemplations with regard to the opposites also are to be practised. hiMsAdiSvihAmutrApAyAvadyadarzanam // 9 // [hiMsAdiSu ] hiMsA Adi pA~ca pApoM se [ iha amutra ] isa loka meM tathA paraloka meM [ apAyAvadyadarzanam ] apAya aura avadya kA darzana - arthAt duHkha, Apatti, bhaya tathA niMdyagati kI prApti hotI hai, aisA bArambAra cintavana karanA caahiye| It is worthwhile to contemplate that injury (himsa), etc., lead to calamity (apaya) and reproach (avadya) in this world and in the next. Calamity (apaya) wrecks activities which lead to prosperity and bliss. Reproach (avadya) is censure (ninda). One must contemplate that injury (himsa), etc., are nothing but calamity (apaya) and reproach 271

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Tattvarthasutra (avadya). The blemishes of injury (himsa), etc., lead to calamity (apaya) and reproach (avadya) in this life and in the next. This is now explained. Injury (himsa) - He who commits violence or himsa is always agitated and afflicted, and is actuated by a sense of animosity. He is subjected to pain, imprisonment and suffering in this world. And, after death, he takes an inauspicious birth. He is censured by all. It is, therefore, good to give up injury (hinsa) or violence. Falsehood (anrta) - The person who speaks lies becomes untrustworthy. In this world he is meted out punishment such as the cutting off of the tongue. He is also subjected to torture by the vindictive persons who have been afflicted by his lies. After death, he is plunged into a miserable rebirth, and is despised by all. Hence it is good to renounce falsehood (anrta). Stealing (steva) - The thief, intent on depriving others of their possessions, is condemned by all. In this world he is beaten, given blows, put in bonds, and subjected to mutilation of hand, leg, ear, tongue, upper lip, and so on. His property is confiscated. And after death he takes an inauspicious birth and becomes despicable. Therefore it is good to desist from stealing (steya). Unchastity (abrahma) - The mind of the unchaste person is ever agitated by lustful passion and amorous excitement. As the infatuated wild elephant, tricked by the female elephant, loses control over self and suffers blows, bonds and other torments, the same is the situation of the person agitated by lustful passion. Being infatuated, he is unable to discriminate between the good and the evil. And he is not able to do anything right or proper. Due to his lustful intercourse with other women, in this life itself, he is subjected to hatred and enmity, mutilation of the genital, blows, bonds and confiscation of property. After death, he takes a low birth and becomes despicable. Therefore it is good to desist from incontinence or unchastity (abrahma). Attachment-to-possessions (parigraha) - The man with possessions is assailed by robbers, just as the vulture with a piece of meat in its beak is attacked by other birds. He also contracts many evils in the course of his efforts to earn and safeguard wealth. Like the fire which consumes any quantity of fuel, he does not find contentment with any amount of . . . . . . . . . . . . . . . . . . . . . . . 272

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adhyAya-7 wealth. As he is subjugated by greed (lobha), he pays no heed to what ought to be done and what ought not to be done. After death, he takes a mean birth, and is also despised as an avaricious person. Therefore it is good to desist from attachment-to-possessions (parigraha). In this way, the consequences, such as calamity and reproach, of injury (himsa), etc., should be contemplated. The second contemplation relating to injury (himsa), etc., is now mentioned. G:ena ar 118011 [at] 3721917 fehich ia 419 [gicha) 5:944 aisA vicaarnaa| Or, it should be contemplated that injury (himsa), etc., are nothing but suffering. It should be contemplated that injury, etc., are nothing but suffering. How are these nothing but suffering? These are nothing but suffering being the cause of suffering. For instance, by overlaying the effect (karya) in the cause (karana), we say that food is life. Similarly we say that wealth is life, as wealth begets food, and food sustains life. So also injury, etc., are the causes of karmas which produce unpleasantfeeling (asatavedaniya). And unpleasant-feeling (asatavedaniya) is the cause of suffering. Thus, injury (hinsa), etc., are figuratively referred to as suffering. That injury (himsa), etc., are suffering only is adduced by one's own experience as well as of others. Now, how can all these be said to be suffering when sensual-pleasures are seen to be providing happiness? But what sensual-pleasures provide is not happiness; it only relieves pain for the moment, as scratching in the case of a person suffering from itch or scabies. 273

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Tattvarthasutra The next sutra describes other observances (bhavana) or contemplations. maitrIpramodakAruNyamAdhyasthyAni ca sattvaguNAdhikaklizyamAnAvineyeSu // 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 mAdhyasthyaM ] haThAgrahI mithyAdRSTi jIvoM ke prati mAdhyasthya bhAvanA ye cAra bhAvanAyeM ahiMsAdi pA~ca vratoM kI sthiratA ke liye bArambAra cintavana karane yogya haiN| - Benevolence (maitri) towards all living-beings (sattva), joy (pramoda) at the sight of the virtuous (gunadhika), compassion and sympathy (karunya) for the afflicted (klisyamana), and tolerance (madhyasthya) towards the insolent and ill-behaved (avineya) are the other observances. The desire that others should be free from suffering and pain is benevolence (maitri). Fervent affection as well as veneration in the presence of the virtuous (gunadhika) is joy (pramoda). The disposition to render assistance to the afflicted is compassion (karunya). Tolerance (madhyasthya) or unconcern is freedom from attachment and revulsion based on desire and aversion. Those who take birth in several kinds of yoni and die, owing to the ripening of inauspicious karmas, are the living beings (sattva or jiva). The virtuous (gunadhika) are those in whom right knowledge, etc., abound. The afflicted (klisyamana) are those who suffer from anguish and distress 274 .........

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adhyAya-7 on rise of the karmas that produce unpleasant-feeling (asatavedaniya). The ill-behaved (avineya) are those who don't listen to the reality of substances and fail to adopt virtues. Benevolence, etc., must be practised towards living beings and others respectively - that is, benevolence towards all living beings, devotion towards the virtuous, compassion towards the tormented, and unconcern towards the indecorous and insolent persons. He who conducts himself in this manner is able to practise non-injury (ahimsa) and other vows (vrata) to perfection. Some other objects of contemplation are described. 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| In order to cultivate fright at the misery of worldly existence - samvega - and detachment to worldly objects - vairagya - the nature of the universe - jagatsvabhava - and the nature of the body - kayasvabhava - should also be contemplated. The nature of the universe - jagatsvabhava - is contemplated thus: the universe is eternal without beginning and end. It resembles the caneseat, the cymbal and the drum. In this universe the living beings have been roaming about, enduring misery in womb after womb, in the beginningless cycle of births and deaths, from infinite time past. Nothing is permanent here. Life is as uncertain as the bubbles that 275

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Tattvarthasutra float on the water. And riches which beget sensual-pleasures are evanescent like the clouds and the lightning. By contemplating thus on the nature of the universe, fright at the misery of worldly existence is cultivated. The nature of the body - kayasvabhava - is contemplated thus: the body is transitory, the cause of suffering and pain, worthless and unclean. By contemplating thus on the nature of the body, the inclination for sensual-pleasures is destroyed, and the attitude of detachment to worldly objects - vairagya - is cultivated. Therefore, the nature of the universe and the body must be contemplated. The vow (vrata) has been described as desisting from injury (himsa), etc. But specific activities that constitute injury (himsa), etc., have not been mentioned. Now these are explained one after another. First injury (himsa) is defined. 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 (prana) due to the activity of the soul tinged with passionate disposition - pramattayoga - is injury (himsa). 'Pramada'connotes the state of the soul with passions (kasaya). The disposition of the soul with 'pramada' is called 'pramatta'. The activity (yoga) of such a soul is 'pramattayoga'. The ten vitalities or life-principles (prana) are the five senses, and so on (see sutra 2-14, .. . . . . . . . . .. . . . . . . . . . . . 276

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adhyAya-7 p. 78). Severance of these vitalities (all the ten vitalities are not present in all living beings) is called injury (himsa). It is wicked as it causes pain and suffering to the living beings. The qualifying phrase 'activity of the soul tinged with passionate disposition'-pramattayoga - is intended to indicate that mere severance of the vitalities is not wicked. It has been said, "Even with the severance of life one is not stained with the sin of injury." Again it has been said, "The ascetic who observes diligently the fivefold regulation of activities (samiti) does not cause bondage even if he has caused injury to the living beings." From the spiritual standpoint, just as infatuation (murccha) is called attachment-to-possession (parigraha), the disposition of the soul tinged with attachment (raga) is the cause of injury (himsa). Now, it has been admitted in the Scripture that mere passionate attitude, even without the severance of vitalities, constitutes injury (hinsa) - "A person following right conduct, due to the absence of passions like attachment, does not commit the slightest of injury (himsa) although he may have occasioned severance of vitalities. Infatuated by passions like attachment, when a person acts carelessly, he commits injury (himsa), whether the living being is killed or not." Yes, it is true. But there is no inconsistency in this. In case of the person tinged with passionate disposition - pramattayoga - there is the severance of life-principles, at least in thought. It has been said thus in the Scripture - "He who is tinged with passionate disposition causes injury (hinsa) to himself by himself. Whether injury (himsa) is caused to other living beings or not is immaterial." Injury (himsa) has been defined. What is the definition of falsehood (ansta) mentioned next to injury (hinsa)? asadabhidhAnamanRtam // 14 // (pramAda ke yoga se) [ asadabhidhAnaM ] jIvoM ko du:khadAyaka athavA mithyArUpa vacana bolanA so [ anRtam ] asatya hai| 277

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Tattvarthasutra Speaking what is not commendable - asat - is falsehood (anyta). The word 'sat' connotes 'to laud'. What is not laudable is 'asat. Speaking what is not laudable is falsehood (anyta). To speak about something that does not exist is falsehood (anrta). 'Rta' is truth. What is not 'rta' is falsehood (anrta). What is not laudable? That which causes pain and suffering to the living beings is not commendable. It does not matter whether it refers to the actual fact or not. It has already been said that the other vows are intended to safeguard the vow of non-injury (ahimsa). Therefore, it must be taken that words that lead to injury constitute falsehood (ansta). Stealing (steya), which is mentioned next to falsehood (anrta), is now defined. BIGTIGHT FRA 119411 (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 (steya). 'Adana' means 'to take'. Taking anything which is not given is 'adattadana'. This has been called stealing or 'steya'. If so, the letting in or taking in of karmic and quasi-karmic particles would tantamount to stealing, as these are not given by anybody. No, it is not the case. The convention regarding stealing is that it refers only to things in which 'giving' or 'taking' apply. How does it follow? It is implied by the use of the term 'adatta' or 'not given'. Even then, when the ascetic moves about for food, he enters roads and gateways; that should constitute . . . . . . . . . . . . . . . . . . . . 278

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adhyAya-7 stealing. No. That does not constitute stealing as these are left free for anyone to pass through. The ascetic does not enter private roads and gateways which are closed and are not left free. Further, 'pramattayogat' - 'out of passion' - is supplied from the earlier sutra. It implies that taking of anything 'out of passion' is stealing. And there is no passion in the ascetic who passes through the streets. It follows that activity actuated by impure dispositions is stealing (steya), whether external objects are taken or not. The fourth vow of unchastity (abrahma) is defined now. maithunamabrahma // 16 // [ maithunamabrahma ] jo maithuna hai so abrahma arthAt kuzIla hai| Copulation (maithuna) is unchastity (abrahma). The desire of the man and the woman to touch and embrace each other owing to the rise of the conduct-deluding (caritramohaniya) karmas is called 'mithuna' and the resulting activity is called 'maithuna'. Not all activities of the man and the woman together are 'maithuna'; only the activities prompted by sexual desire are 'maithuna'. Reference in the texts to the desire of a mare and a stallion indicate the same thing. Moreover 'out of passion' is supplied. By that only the action of a couple leading to sexual pleasure is included and not all activities. That which leads to enhancement of virtues like non-injury (ahimsa) is chastity (brahma). The opposite of this is unchastity (abrahma). What is it? It is copulation. Copulation promotes injury (himsa), etc. He who indulges in copulation causes injury to immobile and mobile beings. He utters falsehood, takes away things not given, and accumulates possessions, both living (cetana) and non-living (acetana). 279

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Tattvarthasutra The fifth vow, namely, attachment-to-possessions (parigraha), is defined next. mUrchA parigrahaH // 17 // [ mUrchA parigrahaH ] jo mUrchA hai so parigraha hai| Infatuation (murccha) is attachment-to-possessions (parigraha). What is 'murccha'or infatuation? 'Murccha'is the activity relating to the acquisition and safeguarding of external possessions such as the cow, the buffalo, the jewels and the pearls, and also internal possessions like attachments (raga) and desires. Now, conventionally the word 'murccha' is used to denote fainting or swooning. Why should it not mean fainting here? Yes, it is true. The verb 'murcch'is used in the general sense of insensibility. What is mentioned in general applies to the particular also. The general meaning implies the particular meaning also. This is the section dealing with attachment. And the particular meaning of 'murcch', i.e., infatuation or delusion, is applicable here. A contention is raised. Accepting this particular meaning entails that only the internal possessions should be included and not the possession of external things. It is true. Of course, the internal thoughts only are included as being important. Even in the absence of external things, the disposition that 'this is mine' constitutes infatuation (parigraha). Further, a doubt is raised. If only the internal thought - 'this is mine' - constitutes infatuation (parigraha) then knowledge (jnana), etc., would also fall under infatuation since knowledge is considered as 'this is mine', like the disposition of attachment (raga). But it is not so. The phrase 'out of passion' is supplied from the earlier sutra. So the passionless person, possessed of right faith, knowledge and conduct, being free from 280

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adhyAya-7 delusion (moha) is free from infatuation (murccha). Further, knowledge, etc., being the inherent-nature (svabhava) of the soul, are not fit to be cast off. So these are not infatuation (murccha). On the other hand, desire, etc., are fit to be cast off as these are the effects of karmas and contrary to the nature of the soul. So attachment to these is infatuation (murccha). Infatuation or attachment is at the root of all evils. Only in the presence of the idea that 'this is mine' does the man proceed to safeguard his possession. In safeguarding it, violence is bound to result. For its sake he utters falsehood. He also commits theft and attempts copulation. And this results in various kinds of pain and suffering in the infernal regions. He, who realizes thus the evils of injury (himsa), etc., and the merits of non-injury (ahimsa), etc., is vigilant in observing the vows (vrata). He gets to what stage? nizzalyo vratI // 18 // [ant] adi ota [ fa:91ret: ] Prey fem tal The votary (vrati) is free from stings (salya). The thing that causes pain is called 'salya'. A thorn, a sting or similar sharp thing that causes pain to the body, is called a 'salya'. In this sutra, the word 'salya' refers to dispositions that cause bodily and mental agony. Just as the sting causes pain to the body, the karmagenerated harmful dispositions cause bodily and mental pain and, therefore, called 'salya', figuratively. This is of three kinds, the sting of deceit - maya, the sting of desire for enjoyment or pleasure - nidana, and the sting of perverse attitude or wrong belief - mithyadarsana. He who is free from these three kinds of stings is called a votary without stings - ninsalya vrati. Now it is contended thus. "A person who is free . . . . . . . . . . . . . . . . . . . . . . . . 281

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Tattvarthasutra from stings is nihsalya and one who observes vows is called a votary (urati). But a person free from stings is not fit to be called a votary. For instance, a man who is carrying a staff cannot be said to carry an umbrella.' The reply is this. The votary (Urati) is one who is characterized by both the attributes, namely, being free from stings, and observing vows. The one who has not renounced the stings (salya) but observes vows (vrata) cannot be called a votary (urati). What is meant is that the votary (vrati) is the one who observes vows (urata) after first renouncing the stings (salya). For instance, a person is said to be rich in cows when he has plenty of milk and ghee (clarified butter). He cannot be said to be rich in cows in the absence of milk and ghee, even if he has several cows. So also, even if a person observes vows, he cannot be called a votary if he is not free from stings. He who is free from stings and observes vows is a votary (vrati). The subdivisions are given below. agAryanagArazca // 19 // [agArI] agArI arthAt sAgAra (gRhastha) [anagAraH ca ] aura anagArI arthAt gRhatyAgI (muni) isa prakAra vratI ke do bheda haiN| noTa- mahAvratoM ko pAlane vAle muni anagArI kahalAte haiM aura dezavrata ko pAlane vAle zrAvaka sAgArI kahalAte haiN| The householder - agari - and the homeless ascetic - anagari - are the two kinds of votaries (vrati). What is built for shelter is 'agara'. Thus, 'agara'is a home. He who has 'agara'is the householder - agari. He for whom there is no home is the homeless ascetic-anagara. Thus, there are two classes of votaries, the householder-agari- and the homeless ascetic - anagari. Now there is .. . . . . . . . . . . . . . . . . . . . . . 282

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adhyAya-7 a contention. The ascetics, who stay in vacant habitations, temples, etc., would become 'agari'. And the laymen who leave home and stay in the woods for some reason, without renouncing sensual-pleasures, would become 'anagari'. But it is not so. What is intended is the psychical home - the 'bhavagara'. Owing to the rise of the conductdeluding (caritramohaniya) karmas, a person's thoughts are not turned away from home. This is called the psychical home - the 'bhavagara'. He who has it is a householder, even if he lives in a forest. The ascetic is free from such thoughts and so he is a homeless ascetic even if he lives in a home. Again, it is argued that the householder - agari - cannot be a votary (vrati) as he observes vows only partially. But it is not so. The householder also is a votary from certain points of view. As an illustration, though a man lives in his home or remains in his bed-chamber, he says, "I live in the town." So, even a person who observes partial vows is called a votary from certain points of view (naigama, samgraha and vyavahara naya). Does partial observance of vows by the householder-agari - mean the observance of one or two of the five vows? No, it is not so. The householder - agari - observes all the five vows, albeit partially. The householder votary-agari - is explained further. aNuvrato'gArI // 20 // [ aNuvrataH ] aNuvrata, arthAt ekadeza vrata, dhArane vAlA samyagdRSTi jIva [ agArI ] agArI (sAgAra) hai| The one who observes minor-vows (anuvrata) is a householder - agari. The word 'anu' indicates smallness. He whose vows are of minor nature is called a householder with minor vows - agari. Why are his 283

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Tattvarthasutra vows called of minor nature? It is because it is not possible for him to desist from all sins, like injury (himsa), completely. If so, what does he desist from? He desists from injury (himsa) to the beings with two or more senses - trasa jiva - hence, he observes the first of the minor vows-ahimsanuvrata. The householder refrains from speaking lies, attributable to faults like fondness (sneha) and delusion (moha), and potent cause of the destruction of his home or village; this is his second minor vow of speaking the truth - satyanuvrata. Out of the fear of punishment by the king or thinking that it may hurt someone, the householder certainly refrains from taking things not given to him. Moreover, his attraction for anything not given to him is reduced and thus he is said to observe the third minor vow of non-stealing - acauryanuvrata. His desire for sexual union with other (not one's own wife) married or unmarried women becomes extinct; this is the fourth minor vow of renouncing other women - parastrityaga anuvrata. He limits his possessions, like riches, corn and land, of his own accord; this is the fifth minor vow of limiting possessions - parigrahaparimana anuvrata. Are these the only peculiarities of the householder, or are there others also? digdezAnarthadaNDaviratisAmAyikaproSadhopavAsopabhogaparibhogaparimANAtithisaMvibhAgavratasaMpannazca // 21 // [ca ] aura phira vaha [ digdezAnarthadaNDaviratisAmAyikaproSadhopavAsopabhogaparibhogaparimANAtithisaMvibhAgavratasaMpannaH] digvrata, dezavrata tathA anarthadaNDavrata (ye tIna guNavrata), sAmAyika, proSadhopavAsa, upabhoga-paribhoga parimANa tathA atithisaMvibhAgavata (ye cAra zikSAvrata) sahita bhI hotA hai, arthAt vratadhArI zrAvaka pA~ca aNuvrata, tIna guNavrata aura cAra zikSAvrata - ina bAraha vratoM sahita hotA hai| . . . . . . . . . . . . . . . . . . . . . . . . 284

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adhyAya-7 The householder with minor-vows (anuvrata) is also equipped with these supplementary vows: withdrawing from activity with regard to the direction - digvirati, withdrawing from activity with regard to the country - desavirati, withdrawing from purposeless sin - anarthadandavirati, periodic concentration - samayikavrata, fasting at regular intervals - prosadhopavasavrata, limiting consumable and non-consumable things - upabhogaparibhogapaimanavrata, and partaking of one's food after feeding the ascetic - atithisamvibhagavrata. The word 'virati' - withdrawing from - is added to each of the first three. Thus, it should be read as withdrawing from the direction - digvirati, withdrawing from the country or region - desavirati, and withdrawing from purposeless sinful activity - anarthadandavirati. These three are called 'gunavrata' as the word 'vrata' is added on to every one of these. Further, the vow of concentration-samayikavrata, fasting at regular intervals - prosadhopavasavrata, limiting consumable and non-consumable things - upabhogaparibhogapaimanavrata, and partaking of one's food after feeding the ascetic - atithisamvibhagavrata, are the other supplementary vows which are called 'siksavrata'. The householder who observes all these seven vows, besides, of course, the five minor vows mentioned already, is called 'viratavirata', i.e., the one who observes abstinence as well as non-abstinence. It is explained as follows. The directions are east, west, and so on (the eight corners of the compass with the upward and the downward make up ten). Taking a resolve not to participate in activities beyond set limits in the directions, fixing the boundaries with well-known mountains, rivers, villages, towns, etc., is the vow of abstinence with regard to direction -digvirati. Since there is no injury (hinsa) caused by the householder to one- or more-sensed living beings beyond the fixed boundaries, he is supposed to observe great ........................ 285

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Tattvarthasutra vows - mahavrata - in the area outside his limited area of activity. Though there may be opportunity for gain outside his limited area, he does not direct his thoughts there. Thus he curbs his desire or greed (lobha). The region determined by villages, and so on, is the country or province. Desisting from activity outside the chosen country is the vow of abstinence with regard to the country - desavirati. As in the previous instance, the householder practising this vow is supposed to observe great vows - mahavrata - beyond his country. The activity which leads to sin without any advantage to self or others is purposeless sin - anarthadanda. Withdrawing from such activity is to be free from purposeless sin - anarthadandavirati. Purposeless sin is of five kinds, namely, evil thought - apadhyana, preaching of sin - papopadesa, negligent activity - pramadacarita, giving of hurtful things - himsapradana, and listening to undesirable stories - asubhasruti. Wishing how others may suffer from victory and defeat, punishment, bondage, mutilation, confiscation of their possessions, and so on, is evil thought - apadhyana. Speaking evil words which incite others to cause suffering to animals, to pursue commerce and activities causing injury to the living beings, and so on, is preaching of sin - papopadesa. Cutting trees, digging the earth, sprinkling water, and so on, without any purpose, is negligent activity - pramadacarita. Giving hurtful things, such as poison, thorn, weapon, fire, rope, whip and stick, is the fourth kind of purposeless sin, i.e., giving of hurtful things - himsapradana. Listening to or narrating stories which provoke injury, lust, etc., is the fifth kind, i.e., listening to undesirable stories - asubhasruti. The preposition 'sam' means 'to become one'. For instance, ghee merges - becomes one-with the thing mixed. To merge or become one is 'samaya'. That, which has oneness as its object, is 'samayika'. Thus, to become one with the self is 'samayika'. For the time and within the place of his concentration, the householder practising 'samayika' observes great vows - mahavrata - since he is free from minute (suksma) and gross (sthula) injury (himsa), and other demerits. It is argued that, in that case, the householder should be deemed having .. . . . . . . . . . . . . . . . . . . . . 286

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adhyAya-7 perfect restraint - sakalasamyama. But it is untenable as there is the rise of the karmas which destroy complete restraint. In that case he should not be called as observing great vows - mahavrata. No. He is called as observing great vows - mahavrata - figuratively. It is like the generality says figuratively that the auspicious month 'caitra'prevails year-round for the royal household. The word 'prosadha' refers to the holy days in the lunar month. Abstaining from the pleasures of the five senses, and dwelling in the self in deep concentration is fasting (upavasa). It means giving up the four kinds of food. Fasting during 'prosadha' is 'prosadhopavasa'. That is, fasting on the eighth and the fourteenth days of the lunar cycle. The fasting householder discards bodily upkeep, such as bath, perfume, garlands and ornaments, and spends time in a sacred place like the abode of a saint, a temple, or earmarked lonely apartment. He spends time listening to or making others listen to the holy discourses and contemplating on the contents of the Scripture, while refraining from all worldly activities (arambha). Consumable things - upabhoga - are foods, drinks, perfumes, garlands of flowers, and so on, which can be enjoyed only once. Bedspreads, garments, ornaments, beds, chairs, houses, carriages, cars, and so on, are non-consumable things -paribhoga - as these can be enjoyed repeatedly. A limit is placed by the householder on possession of these things of upabhoga and paribhoga; this is called upabhogaparibhogapaimanavrata. The householder who desires to avoid gross injury - trasahimsa - must abstain from honey, meat and wine, permanently. He must also renounce things like flowers of 'ketaki' and 'arjuna', ginger, radish, etc., which are seats of infinite organisms and are fit to be called infinite-bodied (anantakaya). Very little advantage is derived from these in spite of considerable injury (himsa) caused. With regard to cars, carriages, ornaments, etc., the householder decides what is desirable and what is not. And thus he renounces the things undesirable for a limited period or for lifetime, according to his capacity. . . . . . . . . . . . . . . . . . . 287

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Tattvarthasutra He who moves from place to place without transgressing his selfcontrol (samyama) is called the guest (atithi). Or, the guest (atithi) is one who comes on any date without prior intimation. Four things are offered to the guest - food, implements, medicine and shelter. Faultless food must be offered by the householder to the genuine ascetic treading the path to liberation and earnest in practising restraint (samyama), with a pure heart. Implements, such as the Scripture, which promote right faith, and so on, must be presented to him. Proper medicine must be arranged for. Shelter must also be provided with great devotion. The term 'ca'-'and' - at the end of the sutra is intended to include the householder's duty mentioned next. mAraNAntikI sallekhanAM joSitA // 22 // tathA vaha (vratadhArI zrAvaka) [mAraNAntikI ] mAraNAntika [ sallekhanAM] sallekhanA kA [ joSitA] prItipUrvaka sevana karane vAlA hotA hai| Futher, the householder adopts, with a sense of contentment, the practice of dispassionately abandoning his body - 'sallekhana' - at the end of his life. The loss of the senses and the vitalities at the end of one's duration of life - ayuh - that is the result of one's own modifications (parinama), is death (marana). The end refers to the particular state of existence. That state which has death as its end is 'marananta'. That which has 'marananta' as its object is 'maranantiki". To emaciate the body and the passions in the proper manner is 'sallekhana". This means that the physical body and the internal passions (kasaya) are emaciated in the proper manner by abandoning their sources gradually at the approach of death. The householder observes sallekhana at the end of his life. Shouldn't the word 'sevita' - adoption - be used instead of josita' in 288

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adhyAya-7 the sutra? Josita'implies that the householder observes sallekhana with a sense of contentment. Hence 'sevita", though clear in meaning, is not used. Without willingness, sallekhana cannot be imposed on anyone. When there is a sense of contentment, the householder adopts sallekhana by himself. It is argued that sallekhana is suicide since it involves voluntary severance of vitalities (prana). No, it is not suicide. In sallekhana there are no associated faults due to negligence (pramada). It has been said earlier that the severance of vitalities (prana) due to the activity of the soul tinged with passionate disposition - pramattayoga - is injury (hinsa). (see sutra 7-13). The householder without 'pramada' is without faults like attachment (raga). Only the person who kills himself by means of poison, weapon, etc., swayed by attachment (raga), aversion (dvesa) or delusion (moha), commits the crime of suicide. But he who embraces holy death observing sallekhana is free from attachment (raga), etc. Hence in no way does he commit the crime of suicide. It has been said by Lord Jina: "Certainly, non-manifestation of faults like attachment (raga) is noninjury (ahimsa) and manifestation of such faults is injury (himsa)." Further, nobody welcomes death. As an example, the merchant engaged in sale, purchase and storage of various commodities does not welcome the destruction of his storehouse. If any reason for its destruction arises, he tries his best to safeguard the storehouse. But if its destruction is imminent he tries to save from ruin at least the commodities. Similarly, the householder engaged in acquiring the commodities of vows and supplementary vows does not desire the ruin of the receptacle of these virtues, namely, the body. But when the body faces danger, he tries to avert it in a righteous manner, without violating his vows. In case it is not possible to avert the danger to the body, it makes sense that he tries to safeguard his vows at least. How can such an effort be called suicide? It has been said that the votary (urati) is free from stings (salya). Wrong-belief (mithyadarsana) also is a sting (salya). Therefore, the votary who is a right-believer (samyagdesti) ought to be free from ........................ 289

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Tattvarthasutra stings. Is the right-believer (samyagdrsti) votary free from transgressions? It is clarified that sometimes, owing to delusion (moha), the following transgressions do occur in case of the right-believer (samyagdrsti). zaMkAkAMkSAvicikitsA'nyadRSTiprazaMsAsaMstavAH samyagdRSTeraticArAH // 23 // [ zaMkAkAMkSAvicikitsA'nyadRSTiprazaMsAsaMstavA: ] zaMkA, kAMkSA, vicikitsA, anyadRSTi kI prazaMsA aura anyadRSTi kA saMstava ye pA~ca [ samyagdRSTeH aticArAH ] samyagdRSTi ke aticAra haiN| -- Doubt in the teachings of Lord Jina - sanka, desire for worldly enjoyment - kanksa, repugnance or disgust at the afflicted - vicikitsa, admiration for the knowledge and conduct of the wrong-believer - anyadrstiprasamsa and praise of the wrong-believer - anyadrstisamstava, are the five transgressions of the right-believer (samyagdrsti). 290 Qualities like freedom from doubt - nihsankitva - etc., have been explained earlier in 'darsanavisuddhi...' (see sutra 6-24). Doubt, etc., are the opposites of those qualities. What is the distinction between admiration (prasamsa) and praise (samstava)? Admiration (prasamsa) is attributing knowledge and conduct to the wrong-believer (mithyadrsti) in one's own thought. Expression of existent or nonexistent qualities in the wrong-believer (mithyadrsti) is praise (samstava). This is the difference between the two. Now, eight qualities have been mentioned for right belief (samyagdarsana). Should not the transgressions be eight? No, it is not necessary. The author lays down five transgressions each for the primary vows and

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adhyAya-7 the supplementary vows. Hence, here also he mentions only five transgressions; the transgressions of admiration (prasamsa) and praise (samstava) encompass the other transgressions. The transgressions of the right-believer (samyagdrsti) have been mentioned. Are there any transgressions for the vows and the supplementary vows also? Yes. The number of transgressions for these is indicated in the next sutra. vratazIleSu paJca paJca yathAkramam // 24 // [vratazIleSu ] vrata aura zIloM meM bhI [ yathAkramaM] anukrama se pratyeka meM [TY TY] 19-T BERI There are five transgressions for each of the vows (vrata) and the supplementary-vows (silavrata). The compound 'vratasilesu' means with regard to the vows (vrata) and the supplementary-vows (silavrata). It is contended that the inclusion of the supplementary-vows (silavrata) is unnecessary as these implied in the vows (urata). But it is not unnecessary. The idea is to highlight the specifics too which safeguard the primary vows (vrata) of non-injury (ahimsa), etc. The word 'sila' in the sutra indicates the inclusion of the supplementary-vows (silavrata) such as abstaining from the direction -digvirati. Since this section refers to the conduct of the householder, the five transgressions for each of his vows (vrata) and supplementary-vows (silavrata) are mentioned. Now the transgressions of the vow of noninjury (ahimsa) are described. . . . . . . . . . . . . . . . . . 291

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Tattvarthasutra bandhavadhacchedAtibhArAropaNAnnapAnanirodhAH // 25 // [bandhavadhacchedAtibhArAropaNAnapAnanirodhAH ] bandha, vadha, cheda, adhika bhAra lAdanA aura anna-pAna kA nirodha karanA - ye pA~ca ahiMsANuvrata ke aticAra haiN| Binding - bandha, beating - vadha, mutilating limbs - cheda, overloading - atibhararopana, and withholding food and drink - annapananirodha, are the five transgressions of the first minor vow of non-injury (ahimsanuvrata). Creating obstruction in the movement of the living being, as it wishes to move, is binding - bandha. The word 'vadha'in the sutra does not mean killing or severance of vitalities as these have already been renounced on adoption of the vow of non-injury (ahimsa). What 'vadha' means here is beating with a stick, a whip or a cane. Mutilation - cheda - is cutting off of limbs such as the ear and the nose. Overloading-atibhararopana - is loading an animal or a human being with more weight than what can reasonably be carried. Withholding food and drink - annapananirodha - is denying these to the animal when it is hungry and thirsty. These five are the transgressions of the minor vow of non-injury-ahimsanuvrata. mithyopadezarahobhyAkhyAnakUTalekhakriyAnyAsApahAra sAkAramantrabhedAH // 26 // [mithyopadezarahobhyAkhyAnakUTalekhakriyAnyAsApahArasAkAramantrabhedAH ] mithyopadeza, rahobhyAkhyAna, kUTalekhakriyA, nyAsApahAra aura sAkAramaMtrabheda - ye pA~ca satyANuvrata ke aticAra haiN| 292

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Perverted teaching - mithyopadesa, divulging what is done in secret - rahobhyakhyana, writing falsely - kutalekhakriya, misappropriation - nyasapahara, and proclaiming others' thoughts - sakaramantrabheda - are the five transgressions of the second minor vow of truthfulness (satyanuvrata). adhyAya-7 1 Perverted teaching-mithyopadesa - is misdirecting another who is on path to self-attainment and salvation, or to deceive him through false teaching. Divulging what is done in secret - rahobhyakhyana - is revealing what has been done in secret by a couple. Writing falsely - kutalekhakriya - is forgery or preparing false records in order to cheat someone. Prompted by others, one falsely affirms what has not been said or done by another. Misappropriation - nyasapahara - is taking for oneself gold and other things entrusted to one's care by another. When a person deposits certain things with another, and later on, by mistake, asks for less than what he had deposited, the other person confirms it and takes the rest for himself. Proclaiming others' thoughts- sakaramantrabheda - is guessing others' thoughts by their posture, facial expression, etc., and proclaiming these out of envy. These are the five transgressions of the minor vow of truthfulness (satyanuvrata). stenaprayogatadAhRtAdAnaviruddharAjyAtikramahInAdhikamAnonmAnapratirUpakavyavahArAH // 27 // stenaprayoga corI ke liye cora ko preraNA karanA yA usakA upAya batAnA ityAdi, tadAhRtAdAna - cora se curAI huI vastu ko grahaNa karanA, viruddharAjyAtikrama rAjya kI AjJA ke viruddha calanA, - - 293

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Tattvarthasutra hInAdhika-mAnonmAna - dene-lene ke bA~Ta tarAjU Adi kama-jyAdA rakhanA aura pratirUpakavyavahAra - kImatI vastu meM kama kImata kI vastu milAkara dUsaroM ko ThaganA - ye acauryANuvrata ke aticAra haiN| Prompting another to steal - stenaprayoga, receiving stolen goods - stena ahrtadana, buying against the law - viruddharajyatikrama, using false weights and measures - hinadhikamanonmana, and deceiving others with artificial or imitation goods - pratirupakavyavahara, are the five transgressions of the third minor vow of nonstealing (acauryanuurata). Prompting a person to steal, prompting him to do so through another, or approving of the theft, is the first transgression - stenaprayoga. The second - stena ahrtadana - is receiving stolen goods from a person whose action has neither been prompted nor approved by the recipient. This is a transgression as the goods have been taken otherwise than by just means. Buying against the law - viruddharajyatikrama - is to buy and sell contraband goods and not following the law in trade and commerce. Cheating others by use of false weights and measures in order to obtain more and give less is the fourth transgression - hinadhikamanonmana. Deceiving others with artificial gold, synthetic diamonds, and so on, is the fifth transgression -pratirupakavyavahara. These five are the transgressions of the third minor vow of non-stealing (acauryanuvrata). paravivAhakaraNetvarikAparigRhItA'parigRhItAgamanAnaGgakrIDAkAmatIvrAbhinivezAH // 28 // .. . . . . . . . . . . . . 294

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paravivAhakaraNa dUsare ke putra-putriyoM kA vivAha karanA - karAnA, itvarikAparigRhItAgamana - pati sahita vyabhicAriNI striyoM ke pAsa AnA-jAnA, lena-dena rakhanA, rAgabhAva pUrvaka bAta-cIta karanA, itvarikA'parigRhItAgamana - pati-rahita vyabhicAriNI strI ( vezyAdi) ke yahA~ AnA-jAnA, lena-dena Adi kA vyavahAra rakhanA, anaGgakrIDA anaMgakrIr3A arthAt kAmasevana ke liye nizcit aMgoM ko chor3akara anya aMgoM se kAmasevana karanA, aura kAmatIvrAbhiniveza kAmasevana kI tIvra abhilASA, ye pA~ca brahmacaryANuvrata ke aticAra haiN| - adhyAya-7 - - Bringing about others' marriage - paravivahakarana, intercourse with an unchaste married woman - - itvarika parigrhitagamana, cohabitation with a harlot - itvarika aparigrhitagamana, perverted sexual practice - anangakrida, and excessive sexual desire - kamativrabhinivesa - are the five transgressions of the fourth minor vow of contentment with one's wife (svadarasantosa anuvrata). Marriage 'vivaha' consists in taking a woman for wife. The marriage of others is 'paravivaha'. Bringing about or causing the marriage of others - paravivahakarana - is the first transgression. The one whose nature is moving around is 'itvari'. The woman who likes to go to other men is 'itvarika' - a contemptible adulteress. 'Parigrhita' is a married woman. 'Aparigrhita' is a harlot without a husband. Cohabitation with 'parigrhita' is itvarika parigrhitagamana. Cohabitation with 'aparigrhita' is itvarika aparigrhitagamana. Sexual intercourse by other than the generative organ is a perverted practice-anangakrida. The last is excessive sexual desire - kamativrabhinivesa. These are the five transgressions of the minor vow of contentment with one's wife (svadarasantosa anuvrata). 295

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Tattvarthasutra kSetravAstuhiraNyasuvarNadhanadhAnyadAsIdAsakuSya pramANAtikramAH // 29 // [kSetravAstupramANAtikramAH] kSetra aura rahane ke sthAna ke parimANa kA ullaMghana karanA [hiraNyasuvarNapramANAtikramAH] cA~dI aura suvarNa ke parimANa kA ullaMghana karanA [dhanadhAnyapramANAtikramAH] dhana (pazu Adi) tathA dhAnya ke 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 land and houses - ksetra-vastu, gold and silver coins and ornaments - hiranya-suvarna, cattle and corn - dhana-dhanya, female and male servants - dasi-dasa, and clothes and utensils - kupya, are the five transgressions of the fifth minor vow of limiting possessions (parigrahaparimana anuvrata). 'Ksetra' means the land in which corn is grown. Vastu'is habitation or place of residence. 'Hiranya' means stamped coins of precious metals. 'Suvarna' means gold ornaments, etc. 'Dhana' is wealth in form of cows, and so on. 'Dhanya' denotes corn such as rice and wheat. 'Dasidasa' means men and women servants. Kupya' means silk and cotton cloth, silken garments, sandalwood paste, etc. Utensils are also included. The householder takes a resolve: "With regard to these, my possessions shall be only so much and not above this limit." Exceeding the set limits with regard to these five-ksetra-vastu, hiranya-suvarna, dhana-dhanya, dasi-dasa, and kupya - out of excessive greed . . . . . . . . . . . . . . . . . . . . . . . . 296

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adhyAya-7 constitute five transgressions of the minor vow of limiting possessions (parigrahaparimana anuvrata). The transgressions of the vows have been described. Now the transgressions of the supplementary vows are described. UrdhvAdhastiryagvyatikramakSetravRddhismRtyantarAdhAnAni // 30 // [Urdhvavyatikrama] maryAdA se adhika UMcAI vAle sthaloM meM jAnA, [adha:vyatikrama] maryAdA se nIce (ku~A, khAna Adi) sthAnoM meM utaranA, [tiryakavyatikrama] maryAdA ke atirikta guphA Adi meM jAnA, [ kSetravRddhi ] kI huI maryAdA kA parimANa bar3hA lenA aura [smRtyantarAdhAna ] kSetra kI maryAdA ko bhUla jAnA - ye pA~ca digvrata ke aticAra haiN| Transgressing (vyatikrama) the limits set in the directions, namely, upward (Urdhva), downwards (adhah), and transverse (tiryag), enlarging boundaries in the accepted directions - ksetravyddhi, and forgetting the boundaries set - smityantaradhana, are the five transgressions of the supplementary vow of abstaining from activity with regard to the direction - digvirativrata. Exceeding the limit set with regard to the direction, is a transgression. This, in short, is of three kinds - transgression upwards - ardhvavyatikrama, transgression downwards - adhovyatikrama, and transgression in transverse direction - tiryaguyatikrama. Examples of these three transgressions are climbing a mountain, descending into a well and entering a cave, respectively. Enlarging the boundaries in the . . . . . . . . . . . . . . . . . . . . . . . . 297

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Tattvarthasutra accepted directions out of greed is the fourth transgression, called ksetravrddhi. This transgression may be due to negligence, infatuation or attachment. Forgetting the limits set is the fifth transgression, called smrtyantaradhana. These five are the transgressions of the supplementary vow of abstaining from activity with regard to the direction-digvirativrata. AnayanapreSyaprayogazabdarUpAnupAtapudgalakSepAH // 31 // [Anayana] maryAdA se bAhara kI cIja ko maMgAnA, [preSyaprayoga] maryAdA se bAhara naukara Adi ko bhejanA, [zabdAnupAta ] khA~sI, zabda Adi se maryAdA ke bAhara jIvoM ko apanA abhiprAya samajhA denA, [rUpAnupAta ] 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 - anayana, commanding someone there to do thus - presyaprayoga, indicating one's intentions by sounds - sabdanupata, by showing oneself - rupanupata, and by throwing clod, etc. - pudgalaksepa, are the five transgressions of the supplementary vow of abstaining from activity with regard to the country - desavirativrata. Anayana is ordering someone to bring something from a country outside the mental resolve. Commanding someone, "Do this," outside the limit is presyaprayoga. Making known one's intentions to someone outside the mental resolve by signs such as coughing, grunting, etc., is . . . . . . . . . . . . . . . . . . . . . . . . 298

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adhyAya-7 sabdanupata. Showing oneself up to someone outside the mental resolve is rupanupata. Signalling to someone outside the mental resolve by throwing clod, etc., is pudgalaksepa. These are the five transgressions of the supplementary vow of abstaining from activity with regard to the country-desavirativrata. kandarpakautkucyamaukharyAsamIkSyAdhikaraNopabhoga paribhogAnarthakyAni // 32 // [ kandarpa] rAga se hAsyasahita aziSTa vacana bolanA, [ kautkucya ] zarIra kI kuceSTA karake aziSTa vacana bolanA, [ maukharya] dhRSTatApUrvaka bahuta jyAdA bolanA, [ asamIkSyAdhikaraNa] binA prayojana mana, vacana, kAya kI pravRtti karanA aura [ upabhogaparibhogAnarthakya ] bhoga tathA upabhoga ke padArthoM kA AvazyakatA se adhika saMgraha karanA - ye pA~ca anarthadaNDavrata ke aticAra haiN| Vulgar jokes - kandarpa, vulgar jokes accompanied by gesticulation - kautkucya, garrulity - maukharya, unthinkingly indulging in too much action - asamiksyadhikarana, and keeping too many consumables and nonconsumables - upabhogaparibhoganarthakya, are the five transgressions of the supplementary vow of withdrawing from purposeless sin - anarthadandavirativrata. Employing vulgar language mixed with laughter out of excessive attachment (raga) is kandarpa. The same accompanied by undesirable gesticulation is kautkucya. Indulging in meaningless and unrestrained talk out of self-importance is maukharya. Indulging in too much action without considering the object is asamiksyadhi ........................ 299

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Tattvarthasutra karana. Accumulation of consumable and non-consumable objects beyond one's needs is upabhogaparibhoganarthakya. These are the five transgressions of the supplementary vow of abstaining from purposeless sin-anarthadandavirativrata. yogaduSpraNidhAnAnAdarasmRtyanupasthAnAni // 33 // [ yogaduSpraNidhAna ] 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, [ smRtyanupasthAna ] ekAgratA ke abhAva ko lekara sAmAyika ke pATha Adi bhUla jAnA ye pA~ca sAmAyika zikSAvrata ke aticAra haiN| - Misdirected threefold activity-yogaduspranidhana - of the body (kaya), the speech (vacana) and the mind (mana), lack of earnestness - anadara, and fluctuation of thought - smrtyanupasthana, are the five transgressions of the supplementary vow of periodic concentration - samayikavrata. Activity (yoga) has already been explained as of three kinds. Transgressions are actions tending to evil; these also are of three kinds, vicious bodily activity - kayayogaduspranidhana, vicious speech-activity vacanayogaduspranidhana and vicious mentalactivity - manoyogaduspranidhana. Lack of earnestness during concentration is anadara. Fluctuation of thought during concentration is smrtyanupasthana. These are the five transgressions of the supplementary vow of periodic concentration-samayikavrata. 300

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adhyAya-7 apratyavekSitApramArjitotsargAdAnasaMstaropakramaNAnAdara smRtyanupasthAnAni // 34 // [apratyavekSitApramArjitotsargAdAnasaMstaropakramaNAnAdarasmRtyanupasthAnAni ] binA dekhI, binA zodhI bhUmi 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; Avazyaka dharma-kAryoM ko bhUla jAnA - ye pA~ca proSadhopavAsa zikSAvrata ke aticAra haiN| Performing these three activities, excreting - utsarga, taking of objects - adana, and spreading mats and garments - samstara, without inspecting and cleaning the place and the materials, lack of earnestness - anadara, and lack of concentration - smrtyanupasthana, are the five transgressions of the supplementary vow of fasting at regular intervals - prosadhopavasavrata. Inspecting carefully for organisms is pratyaveksana. Cleaning carefully with soft implements is pramarjana. These two attributes are taken with all three activities - utsarga, adana, and samstara. Excreting waste matter in a place without inspecting and cleaning it is the first. Taking objects such as sandalwood paste, flowers, incense, etc., intended for worship of the Lord (Arhat) and the preceptor, and cloth, etc., for personal use, without inspecting and cleaning these is the second. Spreading mats and garments without inspecting and cleaning the place is the third. Lack of earnestness-anadara-in one's essential duties when tormented by hunger is the fourth. Lack of concentration - smrtyanupasthana - described in the previous sutra, is the fifth. These five are the transgressions of the supplementary . . . . . . . . . . . . . . . . . . . . . . . . 301

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Tattvarthasutra vow of fasting at regular intervals-prosadhopavasavrata. sacittasambandhasammizrAbhiSavaduH pakvAhArAH // 35 // sacittAhAra sacitta (jIvavAle) padArtha, sambandhAhAra sacitta padArtha ke sAtha sambandha vAle padArtha, sammizrAhAra- sacitta padArtha se mile huye padArtha, abhiSavAhAra - gariSTha padArtha, aura duSpakvAhAra Adhe pake yA adhika pake hue yA burI taraha se pake padArtha inakA AhAra karanA ye pA~ca upabhoga-paribhoga parimANa zikSAvrata ke aticAra haiN| - - Taking victuals ( ahara) containing (one sensed) organisms - sacitta, placed near organisms - sambandha, mixed with organisms - sammisra, stimulants - abhisava, and ill-cooked - duspakva, are the five transgressions of the supplementary vow of limiting consumable and non-consumable things - upabhogaparibhogapaimanavrata. 302 The first, sacittahara, is food containing (one sensed) organisms. The second, sambandhahara, is food placed near such organisms. The third, sammisrahara, is food mixed with such organisms. How is it that a householder partakes of food with organisms? It is because of negligence or infatuation. Abhisavahara is food that is stimulating. The last, duspakvahara, is ill-cooked food. Food is qualified by these adjectives. These are the five transgressions of the supplementary vow of limiting consumable and non-consumable things - upabhogaparibhogapaimanavrata.

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sacittanikSepApidhAnaparavyapadezamAtsaryakAlAtikramAH // 36 // sacittanikSepa - sacitta patra Adi meM rakhakara bhojana denA, sacittApidhAna sacitta patra Adi se Dhake huye bhojana Adi ko denA, paravyapadeza dUsare dAtAra kI vastu ko denA, mAtsarya anAdarapUrvaka denA athavA dUsare dAtAra kI vastu ko IrSyApUrvaka denA, kAlAtikrama yogya kAla kA ullaMghana karake denA - ye pA~ca atithisaMvibhAga zikSAvrata ke aticAra haiN| -- adhyAya-7 -- Placing the food on things with organisms such as green leaves - sacittaniksepa, covering it with such things - sacittapidhana, giving the food of another host - paravyapadesa, envy - matsarya, and untimely food - kalatikrama, are the five transgressions of the supplementary vow of partaking of one's food after feeding the ascetic - atithisamvibhagavrata. Placing the food on things such as the lotus leaf, which contain organisms, is sacittaniksepa. Covering it with similar things is sacittapidhana. Offering another host's food as if it were one's own is paravyapadesa. Lack of earnestness, or envy of another host, is matsarya. Offering food either too early or too late is kalatikrama. These are the five transgressions of the supplementary vow of partaking of one's food after feeding the ascetic - - atithisamvibhagavrata. jIvitamaraNAzaMsAmitrAnurAgasukhAnubandhanidAnAni // 37 // jIvitAzaMsA - (sallekhanA dhAraNa karane ke bAda) jIne kI icchA karanA, maraNAzaMsA - vedanA se vyAkula hokara zIghra marane kI icchA 303

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Tattvarthasutra karanA, mitrAnurAga - mitroM meM anurAga karanA, sukhAnubandha - pahale bhoge huye sukhoM kA smaraNa karanA, nidAna - nidAna-baMdha karanA arthAt AgAmI viSaya-bhogoM kI vAMchA karanA - ye pA~ca sallekhanAvrata ke aticAra haiN| Desire for life - jivitasamsa, desire for death - maranasamsa, attachment to friends - mitranuraga, attachment to pleasures - sukhanubandha, and longing for future enjoyment - nidana, are the five transgressions of the practice of dispassionately abandoning one's body - sallekhana. Desire for life - jivitasamsa - is to long for a longer life. Desire for death - maranasamsa - is to long for speedy death. Attachment to friends - mitranuraga - is recollection of past sport, etc., that one had enjoyed with former friends. Attachment to pleasures - sukhanubandha - is recollection of pleasures enjoyed in the past. Longing for future enjoyment - nidana - is constantly thinking about future enjoyment. These are the transgressions of the practice of dispassionately abandoning one's body-sallekhana. In describing the causes of influx (asrava) of the name-karma of the Tirthankara, charity (tyaga) and austerities (tapa) according to one's capacity have been mentioned (see sutra 6-24). Also, there is the mention of atithisamvibhagavrata (see sutra 7-21). What is the nature of charity-tyaga or dana? anugrahArthaM svasyAtisargo dAnam // 38 // [anugrahArthaM ] anugraha-upakAra ke hetu se [ svasyAtisargaH ] dhana Adi apanI vastu kA tyAga karanA so [ dAnaM ] dAna hai| . . . . . . . . . . . . . . . . 304

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adhyAya-7 Charity (dana) is the giving of one's objects to another for mutual benefit - anugraha. 'Anugraha' means beneficial to both, the giver and the recipient. The giver accumulates merit (punya); this is benefit to the giver. The gift promotes right knowledge, etc., in the recipient; this is benefit to the recipient. The word 'sva'in the sutra means wealth. Thus, renouncing one's wealth or possessions for mutual benefit is charity (dana). Charity (dana) has been described. Are there any distinctions with regard to the effects of the gift? vidhidravyadAtRpAtravizeSAttadvizeSaH // 39 // [vidhidravyadAtRpAtravizeSAt ] vidhi, dravya, dAtR aura pAtra kI vizeSatA [ afgeta:] fH #fata atat The effect of giving of the gift - dana - has distinctions based on the specific manner in which it is given - vidhivisesa, the specific thing given - dravyavisesa, the specific nature of the giver - datrvisesa, and the specific nature of the recipient - patravicesa. The manner is the way in which a guest is received and attended to. The distinction is excellence or superiority due to particular qualities. It is added on to everything - excellence of the manner, excellence of the thing given, superiority of the giver, and superiority of the recipient. Thus, 'vidhivisesa' is the distinction in the manner the guest is received and attended to - with reverence or without reverence. The excellence of the thing given - dravyavisesa - consists in its quality to promote austerity, study, etc. The superiority of the ............... . ...... 305

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Tattvarthasutra giver - datrvisesa - lies in his being free from envy and dejection. The presence of qualities which lead to salvation indicates the superiority of the recipient - patravicesa. As excellence in the quality of the soil, etc., enhances the quality of the seed and produces a rich harvest, similarly, excellence in the manner (vidhi), etc., of the gift enhances the quality of the charity (dana) and produces great merit (punya). // iti tattvArthasUtrAparanAmamokSazAstre saptamo'dhyAyaH samAptaH // .. . . . . . . . . . . . . . 306

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adhyAya-8 CHAPTER-8 BONDAGE OF KARMAS Influx (asrava) has been explained. Bondage (bandha) which comes immediately after influx (asrava) is to be described now. First, the causes of bondage are mentioned, as these are antecedent to bondage. mithyAdarzanAviratipramAdakaSAyayogA bandhahetavaH // 1 // [mithyAdarzanAviratipramAdakaSAyayogA] mithyAdarzana, avirati, pramAda, kaSAya aura yoga - ye pA~ca [ bandhahetavaH ] bandha ke hetu (kAraNa) haiN| Wrong-belief (mithyadarsana), non-abstinence (avirati), negligence (pramada), passions (kasaya) and activities (yoga) are the causes of bondage (bandha). Wrong-belief (mithyadarsana) has been explained. Where has it been explained? It has been explained in sutra 1-2: 'Belief in substances ascertained as these are is right faith (samyagdarsana)'. And, wrongbelief (mithyadarsana) is just the opposite of right faith (samyagdarsana). Also, in context of influx (asrava), while describing the twenty-five activities, mithyatva or wrong-belief (mithyadarsana) has been described (see sutra 6-5). Abstinence (virati) has been described. Non-abstinence (avirati) must he understood to be the opposite of abstinence. Negligence (pramada) involves misinterpretation of the Scripture and the injunctions contained therein, and indifference to observe the injunctions (see sutra 6-5). It is indifference to laudable activities. The passions (kasaya) - anger, pride, deceitfulness and greed - with their subdivisions have been explained (see sutra 6-5). Activities (yoga) have been explained as three, namely, bodily activity, ........................ 307

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Tattvarthasutra mental activity and speech activity (see sutra 6-1). Wrong belief (mithyadarsana) is of two kinds, natural - naisargika, and derived from teaching - paropadesapurvaka. On the rise of the karma leading to wrong belief (mithyadarsana), the manifestation of wrong belief, without teaching by others, in the true nature of reality is the first variety - naisargika. The second variety is derived from teaching by others - paropadesapurvaka. It is of four kinds, namely, kriyavadi, akriyavadi, ajnanika and vainayika. Or it is of five kinds - absolutistic (ekanta), contrary (viparyaya), scepticism (samsaya), nondiscriminating or superficial (vainayika) and ignorant (ajnanika). The identifi-cation of a thing and its attribute as 'this alone' or 'thus only' is absolutistic (ekanta) mithyadarsana. Examples of absolutistic (ekanta) mithyadarsana are to believe that supreme being alone is everything (the whole universe), or everything is permanent, or everything is momentary. The following are examples of contrary (viparyaya) mithyadarsana: 'an ascetic with material possessions is a passionless saint,' 'the Omniscient Lord takes morsels of food,' and 'women attain liberation'. The indecisive view, 'whether the three gems of right faith, right knowledge and right conduct lead to emancipation or not,' is an example of scepticism (samsaya) mithyadarsana. 'All gods are one,' and 'all religions are the same,' are examples of non-discriminating or superficial (vainayika) mithyadarsana. Incapacity to examine what is good and what is not good to oneself is ignorant (ajnanika) mithyadarsana. To quote from the Scripture: "There are one hundred and eighty kinds of kriyavadi, eighty-four kinds of akriyavadi, sixty-seven kinds of ajnanika and thirty-two kinds of vainayika." (see 'Gommatasara-karmakanda', verse 876.) Non-abstinence (avirati) is of twelve kinds, relating to the six classes of embodied souls or beings and the six senses, mind included. The six types of living beings are the five kinds of immobile beings, namely, earth, water, fire, air and plants, and the mobile beings. The sixteen passions and the nine quasi-passions, together, make up twenty-five passions (kasaya). There is slight difference between the passions 308

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adhyAya-8 (kasaya) and the quasi-passions (nokasaya). But the difference is not relevant here, so these are grouped together. Activities (yoga) are of thirteen kinds. Mental activities (manoyoga) are four, namely, true, false, both true and false, and neither true nor false. Speech-activities (vacanayoga) also are four. Bodily activities (kayayoga) are five. These make up thirteen. Activities (yoga) are also of fifteen kinds as it is possible for the accomplished ascetic in pramattasamyata gunasthana to attain the two activities of the aharakakayayoga and the aharakamisrakayayoga. Negligence (pramada) is of several kinds. It is with regard to the fivefold regulation of activities, threefold selfcontrol, eight kinds of purity, ten kinds of moral virtues, and so on. These-wrong-belief (mithyadarsana), non-abstinence (avirati), etc. - are the five causes of bondage, whether concurrently or severally. In case of the wrong-believer (mithyadusti) all the five causes operate. In case of those in the second (sasadanasamyagdrsti), the third (samyagmithyadesti) and the fourth (asamyatasamyagdrsti) gunasthana, the four causes commencing from non-abstinence (avirati) operate. In case of those in the fifth (samyatasamyata) gunasthana, combination of non-abstinence (avirati) and abstinence (virati), negligence (pramada), passions (kasaya) and activities (yoga) operate. In case of the ascetic in the sixth (pramattasamyata) gunasthana, the three, negligence (pramada), passions (kasaya) and activities (yoga) operate. In case of the ascetic in the seventh (apramattasamyata), the eighth (apurvakarana), the ninth (aniurttibadarasamparaya) and the tenth (suksmasamparaya) gunasthana, only two, activities (yoga) and passions (kasaya), operate. In case of the ascetic in the eleventh (upasantakasaya), twelfth (ksinakasaya) and thirteenth (sayogakevali) gunasthana, only one, activities (yoga), operate. In the last stage-ayogakevali- there is no cause for bondage. The causes of bondage (bandha) have been described. The next sutra explains bondage (bandha). . . . . . . . . . . . . . . . . . . 309

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Tattvarthasutra sakaSAyatvAjjIvaH karmaNo yogyAnpudgalAnAdatte sa bandhaH // 2 // [jIvaH sakaSAyatvAt ] jIva kaSAyasahita hone se [ karmaNaH yogyAnpudgalAn ] karma ke yogya pudgala paramANuoM ko [ Adatte ] grahaNa ooda , [H THI:] e tret The living being - jiva, the soul - actuated by passions (kasaya), retains particles of matter (pudgala) fit to turn into karmas. This is bondage (bandha). The soul actuated by passions (kasaya) is 'sakasaya'. Just as the digestive fire of the stomach (the gastric fluid or juice) absorbs food suitable to it, so also the soul retains karmas of duration (sthiti) and fruition (anubhaga) corresponding to the virulent, mild or moderate nature of the passions (kasaya). How does the soul which is immaterial take in karmic matter? In answer to this question the word 'jiva' has been used in the sutra. That which lives is jiva; the jiva has vitality (prana) and life (ayuh). The phrase 'karmano yogyan'indicates the jiva which is with karmas. Only the jiva with karmas is actuated by passions (kasaya). The jiva without karmas is not actuated by passions (kasaya). From this it follows that the association of the jiva with karmas is beginningless. This answers the question how the immaterial soul is bound by the material karmas. If we postulate a beginning for bondage, there can be no bondage at all as in case of the liberated souls - the Siddha - characterized by utter purity. The second part of the sutra is that the self takes in appropriate particles of matter (pudgala) capable of being transformed into karmas. The mention of 'pudgala' - matter - is intended to declare that karma is matter. By this the view that karma is the unseen potency or invisible, mystical force of the soul is refuted, as the quality of the soul cannot be the cause of transmigration or worldly existence (i.e., bondage). 'Adatte' is intended to indicate the relation of cause and effect. . . . . . . . . . . . . . . . . . . . . . . . 310

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adhyAya-8 Consequently, owing to the potency of wrong-faith, etc., which make the jiva fit to take in matter (pudgala) and, further, due to its activities (yoga), the jiva gets bound with subtle matter capable of turning into karmas and pervading the same space-points as those of the jiva. This is called bondage. Just as the mixing of several juices of barley, flowers and fruits in a vessel produces intoxicating liquor, so also matter present co-extensive with the jiva becomes transformed into karmic matter owing to the presence of activities (yoga) and passions (kasaya). The word 'sa' is intended to exclude any other meaning of bondage. This is the only meaning of bondage, and there is no other bondage. By this the union between the substance and its qualities is refuted. Is bondage of one kind or of several kinds? prakRtisthityanubhavapradezAstadvidhayaH // 3 // [ tat ] usa bandha ke [ prakRtisthityanubhavapradezAH ] prakRtibandha, sthitibandha, anubhavabandha (anubhAgabandha) aura pradezabandha [vidhayaH ] ye cAra bheda haiN| Bondage (bandha) is of four kinds: according to the nature or species - prakrti, duration - sthiti, fruition - anubhava (or anubhaga), and the quantity of spacepoints - pradesa. 'Prakrti' means nature. What is the nature of the margosa? Bitterness. What is the nature of molasses? Sweetness. Similarly, what is the nature of knowledge-obscuring Gnanavarana) karma? Noncomprehension of objects. What is the nature of perception-obscuring (darsanavarana) karma? Non-perception of objects. The feelingproducing (vedaniya) karma has the nature of pleasant (sata) and . . . . . . . . . . . . . . . . . . . . 311

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Tattvarthasutra unpleasant (asata) feeling. The faith-deluding (darsanmoha) karma has the nature of wrong-belief in the reality. The conduct-deluding (caritramoha) karma has the nature of non-restraint (asamyama). The life-determining (ayuh) karma has the nature of the span of life in a particular state of existence. The name-karma (namakarma) has the nature of names such as the infernal being, the human being, the celestial being and the plant and animal. The status-determining (gotra) karma has the nature of high and low status. The obstructive (antaraya) karma has the nature of causing obstruction in way of giving, gaining, enjoyment, and so on. Thus, that which is the cause of such happenings or experiences is 'prakrti' or the nature. Not falling off from its nature (prakrti) is duration (sthiti). For instance, the retention of the sweetness of milk of the goat, the cow, or the buffalo, is its duration. Similarly, not deviating from the nature of noncomprehension is the duration (sthiti) of the knowledge-obscuring (jnanavarana) karma. The duration (sthiti) of other karmas must be understood in the same way. The peculiar taste or experience of each karma is its fruition (anubhava). Just as the milk of the goat or the cow or the buffalo has its own peculiar taste, similarly each karma has its peculiar taste or experience as it gets to fruition (anubhava). Determining the quantity of karmas is space (pradesa) bondage. Thus, the measure of the space-points of the karmic molecules that have turned into karmas is space (pradesa) bondage. Vidhi' means 'kinds'. These are the four kinds of bondage. The activity (yoga) causes naturebondage (prakrtibandha) and space-bondage (pradesabandha), and the passions (kasaya) cause duration-bondage (sthitibandha) and fruition-bondage (anubhavabandha). The diversity of bondage is due to the degree or intensity of activity (yoga) and passions (kasaya). It has been said, "The soul, due to activity (yoga) causes nature-bondage (prakrtibandha) and space-bondage (pradesabandha), and due to passions (kasaya) causes duration-bondage (sthitibandha) and fruition-bondage (anubhavabandha). The soul which does not get transformed due to activity (yoga) and passions (kasaya) or the soul that is rid of activity (yoga) and passions (kasaya) does not undergo .. . . . . . . . . . . . . . . . . . . . . 312

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adhyAya-8 bondage." Since passions (kasaya) exist only till the tenth gunasthana, up to this stage, duration-bondage (sthitibandha) and fruition-bondage (anubhavabandha) are possible; not in the higher stages. Since activity (yoga) exists till the thirteenth gunasthana, up to this stage, nature-bondage (prakrtibandha) and space-bondage (pradesabandha) are possible. In the fourteenth gunasthana, since activity (yoga) is absent, there is no bondage. Now the kinds of nature-bondage (prakstibandha) are described. Adyo jJAnadarzanAvaraNavedanIyamohanIyAyurnAmagotrAntarAyAH // 4 // [Adyo] pahalA arthAt prakRtibandha [ jJAnadarzanAvaraNavedanIyamohanIyAyurnAmagotrAntarAyAH ] jJAnAvaraNa, darzanAvaraNa, vedanIya, mohanIya, Ayu, nAma, gotra aura antarAya - ina ATha prakAra kA hai| The nature-bondage (prakstibandha) is of eight kinds: knowledge-obscuring - jnanavarana, perceptionobscuring - darsanavarana, feeling-producing - vedaniya, deluding - mohaniya, life-determining - ayuh, namedetermining or physique-making - nama, statusdetermining - gotra, and obstructive - antaraya. The first, nature-bondage (prakrtibandha), must be understood to be of eight kinds. 'Covers' or 'is covered by' is covering (avarana). This is added to the first two karmas - knowledge-covering (jnanavarana) and perception-covering (darsanavarana). 'Feels' or 'is felt by' is by the feeling-producing (vedaniya) karma. 'Deludes' or 'is deluded by'is by the deluding (mohaniya) karma. That by which one takes the mode or life as a hell-being, and so on, is life-determining (ayuh) karma. 313

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Tattvarthasutra 'Name' is that by which the soul is designated, i.e., name-determining (nama) karma. That by which one is called high or low is the statusdetermining (gotra) karma. That which comes between the host and the guest, the giving of gift, and so on, is obstructive (antaraya) karma. As the food taken once gets transformed into various things like blood and other fluids, similarly, the karmic-matter taken in by the soul gets transformed into various kinds of karmas, like the knowledgecovering (jnanavarana), due to the modifications of the soul. Is there any logic behind the particular sequence given to the eight karmas? Yes, there is. The worldly soul sees, acquires knowledge, and develops belief, in that order. Thus, faith (darsana), knowledge (jnana) and right-belief (samyaktva) are inherent attributes (guna) of the soul. These three attributes are complemented by energy (virya). Four karmas, called the destructive (ghati) karmas - perceptionobscuring (darsanavarana), knowledge-obscuring (jnanavarana), deluding (mohaniya), and obstructive (antaraya) - are responsible for causing obstruction to these attributes (guna) of the soul. Although in case of worldly beings - chadmastha, not vitaraga - faith (darsana) occurs before knowledge (jnana), still, knowledge (jnana) is considered more venerable (pujya). Therefore, knowledge-obscuring (jnanavarana) karma gets precedence over perception-obscuring (darsanavarana) karma. After these two karmas, deluding (mohaniya) karma and obstructive (antaraya) karma should be mentioned. Although feeling-producing (vedaniya) karma is nondestructive (aghati), still, on the strength of deluding (mohaniya) karma that causes likes and dislikes through the senses, it acts like a destructive (ghati) karma and, therefore, placed in midst of destructive (ghati) karmas, before deluding (mohaniya) karma. On acquisition of the life-span (ayuh) in a particular mode (paryaya) of existence, the soul acquires body, etc., and, further, status is determined. Thus, the sequence of karmas is life-determining (ayuh), name-determining (nama), and status-determining (gotra). Obstructive (antaraya) karma, although designated as a destructive 314

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adhyAya-8 (ghati) karma, cannot destroy completely the energy (virya) attribute of the soul, but functions only with the support of life-determining (ayuh), name-determining (nama), and status-determining (gotra) karmas. Hence, it is placed last in the sequence. (see 'Gommatasarakarmakanda', part-1, p. 9-10, and 'Nayacakko', verse 83, p. 47). The main divisions of bondage have been described. The subdivisions are to be described now. paJcanavadvyaSTAviMzaticaturdvicatvAriMzadvipaJcabhedA yathAkramam // 5 // [ yathAkramam ] uparokta jJAnAvaraNAdi ATha karmoM ke anukrama se [ paJcanavadvyaSTAviMzaticaturdvicatvAriMzadvipaJcabhedAH ] pA~ca, nau, do, aTThAIsa, cAra, byAlIsa, do aura pA~ca bheda haiN| The subdivisions of eight main divisions of bondage are five, nine, two, twenty-eight, four, forty-two, two and five, respectively. Knowledge-covering (jnanavarana) is of five kinds, perceptioncovering (darsanavarana) is of nine kinds, feeling-producing (vedaniya) is of two kinds, deluding (mohaniya) is of twenty-eight kinds, life-determining (ayuh) is of four kinds, name-determining or physique-making (nama) is of forty-two kinds, status-determining (gotra) is of two kinds, and obstructive (antaraya) is of five kinds. What are the five kinds of knowledge-obscuring (jnanavarana) karma? 315

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Tattvarthasutra matizrutAvadhimanaHparyayakevalAnAm // 6 // [ matizrutAvadhimanaHparyayakevalAnAm ] matijJAna, zrutajJAna, avadhijJAna, manaHparyayajJAna aura kevalajJAna - inako AvaraNa karane vAle karma jJAnAvaraNa ke pA~ca bheda haiN| The five kinds of knowledge-covering (jnanavarana) karma are those which obscure 1) sensory-knowledge (matijnana), 2) scriptural-knowledge (srutajnana), 3) clairvoyance (avadhijnana), 4) telepathy (manahparyayajnana) and 5) omniscience (kevalajnana). The kinds of knowledge such as sensory-knowledge (matijnana) have been explained. Those which cover these are the five subdivisions of knowledge-obscuring (nanavarana) karmas. A question is raised. Is the soul of an 'abhavya' (one who is incapable of attaining liberation) endowed with the capacity for telepathy (manahparyayajnana) and omniscience (kevalajnana)? If the answer is in the affirmative, he is not an 'abhavya'. If it is in the negative, it is unnecessary to invent the two karmas, namely, telepathy-obscuring and omniscience-obscuring. The answer is that from the point of view of the substance - dravyarthika naya - the faculties of telepathy and perfect-knowledge are present in the 'abhavya'. From the point of view of the modes - paryayarthika naya - the faculties of telepathy and perfectknowledge, are not present in the 'abhavya'. If it is so, the distinction between 'bhavya'and 'abhavya' is improper as both have the inherent capacity of telepathy and perfect-knowledge. No. The distinction between bhavya' and 'abhavya' is not based on the presence or absence of the capacities. In that case how is the distinction made? The distinction is made on the basis whether there would be manifestation or not of these capacities. That individual is a 'bhavya' in whom there 316

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adhyAya-8 will be manifestation of right faith, right knowledge and right conduct. He, in whom there will be no such manifestation, is an 'abhavya'. Illustration is given of 'kanakapasana' and 'andhapasana'. Both inherently have gold; from the former it is possible to extract gold through processing but from the latter it is not possible to do so.1 The subdivisions of knowledge-covering (jnanavarana) karma have been mentioned. Now the subdivisions of perception-covering (darsanavarana) karma must be described. cakSuracakSuravadhikevalAnAM nidrAnidrAnidrApracalApracalApracalAstyAnagRddhayazca // 7 // [ cakSuracakSuravadhikevalAnAM ] cakSudarzanAvaraNa, acakSudarzanAvaraNa, avadhidarzanAvaraNa, kevaladarzanAvaraNa [ nidrAnidrAnidrApracalApracalApracalAstyAnagRddhayazca ] nidrA, nidrAnidrA, pracalA, pracalApracalA aura styAnagRddhi ye nau bheda darzanAvaraNa karma ke haiN| The four that cover ocular-perception (caksudarsana), nonocular-perception (acaksudarsana), clairvoyantperception (avadhidarsana) and perfect-perception (kevaladarsana), and sleep (nidra), deep-sleep (nidra 1 - Acarya Samantabhadra has provided another illustration: "These, purity (suddhi) and impurity (asuddhi), are two kinds of power akin to the cookability (pakya) or the non-cookability (apakya) of a cereal (viz. beans like udada and munga). The manifestation of purity (in a soul) has a beginning while the manifestation of impurity is beginningless. And, being (the soul's) own-nature (svabhava), it is not open to logical argument (tarka)." (see 'Aptamimamsa', verse 100.) 317

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Tattvarthasutra nidra), drowsiness (pracala), heavy-drowsiness (pracalapracala), and somnambulism (styanagrddhi) are the nine subdivisions of perception-covering (darsanavarana) karma. The four ocular, non-ocular, clairvoyant and perfect - refer to perception-covering (darsanavarana) karmas ocular-perceptioncovering (cak sudarsanavarana), non-ocular-perception-covering (acaksudarsanavarana), clairvoyant-perception-covering (avadhidarsanavarana) and perfect-perception-covering (kevaladarsanavarana). Sleep (nidra) is intended to remove the effect of intoxication, fatigue and languor. More and more (intense) sleep is deep-sleep (nidranidra). Caused by distress, weariness from exertion or strain, intoxication, etc., and which induces sudden movement of the head, the eyes and the body even while sitting, is drowsiness (pracala). Doing it again and again is heavy-drowsiness (pracala-pracala). That which causes noctural emission and other wicked activities in sleep, is somnambulism (styanagrddhi). Perception-covering is taken with each - sleep, etc., - thus, it is sleep-perception-covering, deep-sleepperception-covering, and so on. - The subdivisions of the third kind of karma, feeling-producing (vedaniya), are now described. sadasadve // 8 // [ sadasadvedye] sadvedya aura asadvedya - ye do vedanIya karma ke bheda haiN| The two, which cause pleasant-feeling (sadvedya) and unpleasant-feeling (asadvedya), are the subdivisions of feeling-producing (vedaniya) karma. 318 000

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adhyAya-8 The sensual and mental pleasures obtained in the celestial and other states of existence are on rise of the karmas that produce pleasantfeeling (sadvedya). Pleasant-feeling (sadvedya) is the rise of auspicious-feeling-producing karma. The unpleasant-feeling (asadvedya) causes sufferings of many kinds. It is the rise of inauspicious-feeling-producing karma. The pleasant (sata) and the unpleasant (asata) modifications that the soul experiences are due to the rise of pleasant-feeling (sadvedya) and unpleasant-feeling (asadvedya) karmas, respectively. The external objects spoken of as the cause of such modifications is just an empirical or figurative expression. The subdivisions of the fourth, deluding (mohaniya) karma, are described next. darzanacAritramohanIyAkaSAyakaSAyavedanIyAkhyAstridvinavaSoDazabhedAH samyaktvamithyAtvatadubhayAnyakaSAyakaSAyau hAsyaratyaratizokabhayajugupsAstrIpunnapuMsakavedA anantAnubandhyapratyAkhyAnapratyAkhyAnasaMjvalana vikalpAzcaikazaH krodhamAnamAyAlobhAH // 9 // [darzanacAritramohanIyAkaSAyakaSAyavedanIyAkhyAH] darzanamohanIya, cAritramohanIya, akaSAyavedanIya aura kaSAyavedanIya - ye cAra bhedarUpa mohanIya karma ke haiM aura isake anukrama se [ tridvinavaSoDazabhedAH] tIna, do, nau 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 . . . . . . . . . . . . . . . . 319

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Tattvarthasutra mohanIya ke haiM; [ hAsyaratyaratizokabhayajugupsAstrIpunnapuMsakavedAH] hAsya, rati, arati, zoka, bhaya, jugupsA, strIveda, puruSaveda aura napuMsakaveda - ye akaSAyavedanIya ke nau bheda 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| There are three, two, nine, and sixteen subdivisions of faith-deluding (darsanamohaniya), conduct-deluding (caritramohaniya), quasi-passions-feeling (akasayavedaniya) and passions-feeling (kasayavedaniya) karmas, respectively. The three subdivisions of faith-deluding (darsanamohaniya) karmas are subsidential-right-belief (samyaktva), wrong-belief (mithyatva), and mixed-rightand-wrong-belief (samyagmithyatva). Quasi-passionsfeeling (akasayavedaniya) and passions-feeling (kasayavedaniya) are the two kinds of conduct-deluding (caritramohaniya) karmas. Further, quasi-passionsfeeling (akasayavedaniya) are of nine kinds: laughter (hasya), liking (rati), disliking (arati), sorrow (soka), fear (bhaya), disgust (jugupsa), female-sex-passion (striveda), male-sex-passion (punveda), and neuter-sex-passion (napumsakaveda). Passions-feeling (kasayavedaniya) are of sixteen kinds: the four passions (kasaya) - anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha) - are of four kinds each - that which binds . . . . . . . . . . . . . . . . . . . . . . . . 320

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adhyAya-8 infinitely (anantanubandhi), that which hinders partial abstinence (apratyakhyana), that which disturbs complete self-restraint (pratyakhyana) and that which interferes with perfect conduct (samjualana). Thus, deluding (mohaniya) karma is of twenty-eight kinds. The faith-deluding (darsanamohaniya) karmas are of three kinds. The conduct-deluding (caritramohaniya) karmas are of two kinds. The quasi-passions-feeling (akasayavedaniya) karmas are of nine kinds. And, the passions-feeling (kasayavedaniya) karmas are of sixteen kinds. (see Fig.-2) The deluding (mohaniya) karmas are primarily divided into two classes, namely, the karmas that delude right belief - darsanamohaniya - and the karmas that delude right conduct - caritramohaniya. The former consists of three kinds, subsidential-right-belief (samyaktva), wrong-belief (mithyatva), and mixed-right-and-wrongbelief (samyagmithyatva). It is one with regard to bondage, but it becomes three according to the species of karma. On the rise of wrongbelief (mithyatva), the individual turns away from the path revealed by the Omniscient, becomes indifferent to faith in the true nature of reality and is incapable of discriminating between what is beneficial to him and what is not. When wrong-belief (mithyatva) is restrained by virtuous thought-activity, due to auspicious disposition, it becomes quiescent and no longer obstructs right faith. It is then called subsidential-right-belief (samyaktua). The person in this state is called a right-believer (samyagdrsti). The perverse attitude - wrong-belief (mithyatva)- when it attains partial cleansing or purification, appears along with its purified state; this is called mixed-right-and-wrongbelief (samyagmithyatva). On the rise of it the attitude becomes mixed, like that arising from the use of the half-cleansed intoxicating grain called 'kodrava'. The karmas which delude conduct - caritramohaniya - are of two kinds, the quasi-passions-feeling (akasayavedaniya) and the passions . . . . . . . . . . . . . . .. . . . . . 321

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322 Faith-deluding (darsanamohaniya) Fig. -2- Divisions of deluding (mohaniya) karmas Deluding (mohaniya) karmas Subsidential Wrong-belief Mixed right and right-belief (mithyatva) (samyaktva) wrong belief (samyagmithyatva) Laughter Liking (hasya) (rati) Quasi-passionsfeeling (akasayavedaniya) anantanubandhi, that lead to endless worldly existence Disliking Sorrow (arati) (soka) Anger (krodha) apratyakhyanavarana, that hinder partial abstinence Conduct-deluding (caritramohaniya) Passions-feeling (kasayavedaniya) Pride Deceitfulness Greed (mana) (maya) (lobha) pratyakhyanavarana, that prevent complete self-restraint Fear Disgust Male-sex(bhaya) (jugupsa) passion (punveda) samjvalana, gleaming; that hinder perfect conduct Female-sex Neuter-sex passion passion (striveda) (napumsakaveda) Tattvarthasutra

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adhyAya-8 feeling (kasayavedaniya). The word 'quasi' in quasi-passions (akasaya or nokasaya) is used in the sense of 'little' or 'slight'. The quasipassions (akasaya) are nine. The rise of which causes laughter is hasya. The rise of which causes attraction for certain objects is rati. The rise of which causes repulsion for certain objects is arati. The rise of which causes grief or sorrow is soka. The rise of which causes fear is bhaya. The rise of which causes covering of the faults in the self and unearthing of the faults in others is jugupsa. The rise of which causes disposition typical of a woman is striveda. The rise of which causes disposition typical of a man is punveda. The rise of which causes disposition typical of the neuter gender is napumsakaveda. Sixteen kinds of passions-feeling (kasayavedaniya) karmas are as follows. The passions (kasaya) are four, viz., anger (krodha), pride (mana), deceitfulness (maya) and greed (lobha). And each of these passions (kasaya) is subdivided into four classes: 1) most malignant, that bind infinitely (anantanubandhi), 2) highly malignant, that hinder partial abstinence (apratyakhyana), 3) malignant, that disturb complete self-restraint (pratyakhyana), and 4) mild, that interfere with perfect conduct (samjvalana). Being the cause of endless cycle of worldly existence, wrong-belief (mithyadarsana) is called 'ananta', and the passions (kasaya) which give rise to such wrong-belief (mithyadarsana) are called anantanubandhi. In presence of apratyakhyana variety of passions (kasaya), the person is able to acquire right faith but is not able to observe even partial-restraint of the householder. In presence of pratyakhyana variety of passions (kasaya), the person is able to observe partial-restraint of the householder but is not able to observe complete-restraint of the ascetic. In presence of samjvalana variety of passions (kasaya), the person is not able to observe perfect conduct - sukladhyana - of the advanced ascetic. These, together, make up sixteen kinds of passionsfeeling (kasayavedaniya) karmas. (see also sutra 6-14, p. 250-251) The subdivisions of the life-determining (ayuh) karma are described next. 323

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Tattvarthasutra nArakatairyagyonamAnuSadaivAni // 10 // [ nArakatairyagyonamAnuSadaivAni ] narakAyu, tiryaMcAyu, manuSyAyu aura devAyuye cAra bheda Ayukarma ke haiN| - The life-determining (ayuh) karma has four subdivisions: life as an infernal being - narakayuh, life as plant and animal - tiryancayuh, life as a human beingmanusyayuh and life as a celestial being - devayuh. In states of existence, like the infernal being, the period of life is indicated by the life-determining (ayuh) karma. The life in the infernal regions is narakayuh. The life in the plants and animal world is tiryancayuh. The life in the human world is manusyayuh. And, the life in the celestial regions is devayuh. That by which an individual lives a long span of life in the infernal regions where there is intense heat and cold is the infernal life-karma. Similarly it must be understood with regard to the rest. Out of the ten vitalities (prana), the life-duration (ayuh-prana) holds the most important place. This is the primary cause of life. As long as life-duration (ayuh-prana) is present, the living-being is alive; when life-duration (ayuh-prana) is absent, the living-being is dead. Food, etc., are just the helpful causes of maintaining life. The lifedetermining (ayuh) karma is the primary cause of attaining the particular state of existence. The four kinds of life-determining (ayuh) karma have been explained. The next sutra is intended to determine the subdivisions of physiquemaking (nama) karma. 324

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adhyAya-8 gatijAtizarIrAMgopAMganirmANabandhanasaMghAtasaMsthAna saMhananasparzarasagaMdhavarNAnupUrvyAgurulaghUpaghAta___ paraghAtAtapodyotocchvAsavihAyogatayaH pratyekazarIratrasasubhagasusvarazubhasUkSmaparyApti sthirAdeyayaza:kIrtisetarANi tIrthakaratvaM ca // 11 // [gatijAtizarIrAMgopAMganirmANabandhanasaMghAtasaMsthAnasaMhananasparzarasagaMdhavarNAnupUrvyAgurulaghUpaghAtaparaghAtAtapodyotocchvAsavihAyogatayaH] gati, jAti, zarIra, aMgopAMga, nirmANa, bandhana, saMghAta, saMsthAna, saMhanana, sparza, rasa, gandha, varNa, AnupUrvya, 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 inake pratipakSabhUta dasa arthAt sAdhAraNa zarIra, sthAvara, durbhaga, du:svara, 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 or physique-making (nama) karma has these twenty-one subdivisions: the state of existence - gati, the class - jati, the body - sarira, the chief and secondary parts - angopanga, formation - nirmana, binding - bandhana, molecular interfusion - samghata, structure - samsthana, joints - samhanana, touch - sparsa, taste - rasa, odour -gandha, colour - varna, migratory form after death - anupurvya, neither heavy nor light - agurulaghu, self-annihilation - upaghata, annihilation by 325

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Tattvarthasutra others - paraghata, emitting warm light - atapa, emitting cool light - udyota, respiration - ucshvasa, gait - vihayogati. Further, the following ten, with their opposites, constitute twenty additional subdivisions: individual body - pratyeka sarira - and collective body - sadharana sarira, mobile-being - trasa - and immobilebeing - sthavara, good-tempered - subhaga - and badtempered - durbhaga, melodious voice - susvara - and unmelodious voice - duhsvara, attractiveness of formsubha - and unattractiveness of form - asubha, minute body - suksma - and gross body - badara, completion (of the organs) - paryapti - and incompletion - aparyapti, firmness - sthira - and infirmness - asthira, lustrous body - adeya - and lustreless body - anadeya, glory and renown - yasahkirti - and obscurity - ayasahkirti. The forty-second is the name-karma of Lord Jina - Tirthakaratva. That (karma) on the rise of which a living being attains another birth is the state of existence - gati. It is of four kinds - the infernal state of existence - narakagati, the plant and animal state of existence - tiryancagati, the human state of existence - manusyagati, and the celestial state of existence - devagati. That which causes birth as an infernal being is the name-karma of the infernal state of existence. Similarly, it must be understood with regard to the rest. Within a particular state of existence, such as narakagati, the grouping together of beings which are alike is the class - jati. The class is attained due to the name-karma of jati. It is of five kinds: the class - jati - of beings with one sense - ekendriya, with two senses - dvindriya, with three senses - trindriya, with four senses - caturindriya, and with five senses -pancendriya. . . . . . . . . . . . . . . . . . . . . . . . . 326

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adhyAya-8 That on rise of which a body is attained by the soul is the name-karma of body - sarira. It is of five kinds: the name-karmas of gross body - audarika sarira, the transformable body vaikriyika sarira, the projectable body - aharaka sarira, the luminous body - taijasa sarira and the karmic body - karmana sarira. Their peculiarities have been explained already (see sutra 2-36). That on rise of which the chief and secondary parts of the body are distinguished is the name-karma of the limbs and minor limbs - angopanga. It is of three kinds: the name-karmas of the limbs and minor limbs of the gross body - audarika sarira angopanga, of the transformable body vaikriyika sarira angopanga, and of the projectable body-aharaka sarira angopanga. - That which causes the formation of the body with its several parts in their proper places is the name-karma of formation - nirmana. It is of two kinds: the name-karmas of fixing the position - sthananirmana and of fixing the size - pramananirmana. It determines the position and size of the eyes and so on in conformity with the class of being. The close union or binding of the particles of matter (pudgala) acquired on the rise of the body (sarira) name-karma is the namekarma of binding-bandhana. That on rise of which oneness or compactness of the body (sarira) such as the gross body, is attained by close interpenetration (i.e., without any inter-space) of the space-points (pradesa) of the molecules is the name-karma of molecular interfusion-samghata. That on rise of which the structure of the body, such as the physical body, is accomplished is called the name-karma of structure samsthana. It is of six kinds: the name-karmas of the perfectly symmetrical body - samacaturasra samsthana, the upper part alone symmetrical - nyagrodha parimandala samsthana, the lower part alone symmetrical svasti samsthana, the hunchbacked body kubjaka samsthana, the dwarfish body - vamana samsthana, and the entirely unsymmetrical or deformed body-hundaka samsthana. That on rise of which the different types of joints of the bones are 327

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Tattvarthasutra affected is the name-karma of joint - samhanana. It is of six kinds: the name-karmas of perfect joint noted for extraordinary sturdiness and strength - vajrarsabhanaraca samhanana, the less-than-perfect joint - vajranaraca samhanana, the still inferior joint-naraca samhanana, weak joint - ardhanaraca samhanana, very weak joint - kilika samhanana, and extremely weak joint - asampraptasupatika samhanana. That which gives rise to the sense of touch is the name-karma of touch - sparsa. It is of eight kinds: the name-karmas of hard touch-karkasa sparsa, soft touch - mrdu sparsa, heavy touch - guru sparsa, light touch-laghu sparsa, smooth touch-snigdha sparsa, rough touchruksa sparsa, cold touch-sita sparsa and hot touch - usna sparsa. That which gives rise to the sense of taste is the name-karma of taste - rasa. It is of five kinds: the name-karmas of bitter taste - tikta rasa, pungent taste - katu rasa, astringent taste - kasaya rasa, sour taste - amla rasa and sweet taste-madhura rasa. That which gives rise to the sense of odour is the name-karma of odour - gandha. It is of two kinds: the name-karmas of pleasant odour - surabhi gandha and unpleasant odour - asurabhi gandha. That which causes distinction in the colour of the body is the namekarma of colour - varna. It is of five kinds: the name-karmas of black colour -krsna varna, blue colour - nila varna, red colour - rakta varna, yellow colour-haridra varna, and white colour-sukla varna. That on rise of which the form of the previous body does not disappear is the name-karma of migratory form after death -anupurvya. It is of four kinds: the name-karmas relating to the tendency of the soul after death to move towards the infernal state of existence - narakagatiprayogyanupurvya, towards the plant and animal state of existence - tiryaggatiprayogyanupurvya, towards the human state of existence - manusyagatiprayogyanupurvya and towards the celestial state of existence-devagatiprayogyanupurvya. That on rise of which there is no falling down like the iron ball and no going up like the warm cotton is the name-karma of neither heavy nor light-agurulaghu. ........................ 328

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adhyAya-8 That on rise of which there is self-annihilation by hanging, falling from a cliff, etc., is the name-karma of self-destruction-upaghata. That on rise of which there is destruction of the self by others, through weapons, etc., is the name-karma of destruction by others paraghata. That on rise of which the body emits warm light, like the sunshine, is the name-karma of emitting warm light-atapa. It is found in the sun, etc. That on rise of which the body emits cool brilliance or lustre is the name-karma of emitting cool light - udyota. It is found in the moon, the glowworm, etc. That on rise of which the being is able to breathe is the name-karma of respiration-ucchvasa. That on rise of which the being is able to move about is the namekarma of movement or gait - vihayogati. It is of two kinds: the namekarmas of graceful movement - prasastha vihayogati, and awkward movement -aprasastha vihayogati. That on rise of which the soul attains an individual body for its use is the name-karma of individual body-pratyeka sarira. That on rise of which several souls possess one common body for their use is the name-karma of collective body-sadharana sarira. That on rise of which the being is born with two or more senses is the name-karma of mobile-being-trasa. That on rise of which the being is born with one sense is the namekarma of immobile-being-sthavara. That on rise of which the being is pleasing to others is the name-karma of good-tempered-subhaga. That on rise of which the being is unpleasant to others is the namekarma of bad-tempered-durbhaga. That on rise of which the being is endowed with a melodious voice is the name-karma of melodious voice-susvara. That on rise of which the being is endowed with a harsh voice is the name-karma of unmelodious voice-duhsvara. That on rise of which the being is endowed with an attractive form is .......... 329

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Tattvarthasutra the name-karma of attractiveness of form-subha. That on rise of which the being is endowed with an unattractive form is the name-karma of unattractiveness of form-asubha. That on rise of which the being is endowed with a subtle body is the name-karma of minute body-suksma. That on rise of which the being is endowed with a gross body is the name-karma of gross body-badara. That on rise of which the being is endowed with complete development of the organs and capacities is the name-karma of completion - paryapti. It is of six kinds - the name-karmas of taking in of the molecules to form the body-aharaparyapti, development of the bodysariraparyapti, development of the sense-organs - indriyaparyapti, development of the respiratory organs - pranapanaparyapti, development of the vocal organ - bhasaparyapti, and development of the mind-manahparyapti. That on rise of which the being is not endowed with full development of these six kinds of completion is the name-karma of incompletion - aparyapti. That on rise of which the being accomplishes firmness (such as a wellknit frame, fine teeth and strong limbs) is the name-karma of firmness - sthira. That on rise of which the being does not accomplish firmness is the name-karma of infirmness - asthira. That on rise of which the being is endowed with lustre of the body is the name-karma of lustrous body-adeya. That on rise of which the being is not endowed with lustre of the body is the name-karma of lustreless body-anadeya. That on rise of which the merits of the being get admiration and praise from others is the name-karma of glory and renown-yasahkirti. That on rise of which the merits of the being do not get admiration and praise from others is the name-karma of obscurity - ayasahkirti. That on rise of which the being is destined to attain the status of the Lord of the three worlds is the name-karma of Lord Jina - Tirthakaratua. .. . . . . . . . . . . . . . . . 330

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adhyAya-8 The subdivisions of name-karma have been described. The subdivisions of status-determining (gotra) karma are described next. uccairnIcaizca // 12 // [uccairnIcaizca] uccagotra aura nIcagotra - ye do bheda gotra karma ke haiN| The high-status (uccagotra) and the low-status (nicagotra) are the two subdivisions of statusdetermining (gotra) karma. The status-determining (gotra) karma is of two kinds: the gotra karma of high-status (uccagotra) and the gotra karma of low-status (nicagotra). Owing to the rise of the former, an individual is born in a high or noble family of great respectability and prestige. Due to the rise of the latter one gets birth in a low-status family, lacking in prestige and respectability. The high-status family has the tradition of noble conduct; the low-status family has the tradition of vicious conduct. The subdivisions of the eighth kind, the obstructive (antaraya) karma, are now mentioned. 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| . . . . . . . . . . . . . . . .. . . . . . . 331

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Tattvarthasutra The obstructive (antaraya) karma has five subdivisions: the antaraya karma of obstructing the making of a gift (charity) - dana antaraya, the attainment of a gain - labha antaraya, enjoyment of consumable things - bhoga antaraya, enjoyment of non-consumable things - upabhoga antaraya, and effort (energy) - virya antaraya. The subdivisions of the obstructive (antaraya) karma are made with reference to the kind of obstruction. Thus these subdivisions result in obstruction in charity, in gain, and so on. On the rise of the first kinddana antaraya - the individual is not able to make a gift even if he wishes to. The second - labha antaraya - hinders him from attaining any gain even though he sets his heart on it. The third bhoga antaraya - hinders the enjoyment of consumable things, though he is desirous of enjoyment. The fourth-upabhoga antaraya - prevents the enjoyment of non-consumable things, although he is eager after enjoyment of such things. The fifth - virya antaraya - prevents effort or exertion, although he wants to make an effort or exert himself. The divisions of nature-bondage- prakrtibandha have been explained. Now the kinds of duration-bondage- sthitibandha - have to be described. Duration (sthiti) is of two kinds, the maximum (utkrsta) and the minimum (jaghanya). Certain kinds of karmas have the same maximum (utkrsta) duration. These are mentioned first. - - AditastisRNAmantarAyasya ca triMzatsAgaropamakoTIkoTyaH parA sthitiH // 14 // 332 [ AditastisRNAm ] Adi se tIna arthAt jJAnAvaraNa, darzanAvaraNa, 7277 vedanIya [ antarAyasya ca ] aura antarAya ina cAra karmoM kI [ parA -

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adhyAya-8 sthitiH ] utkRSTa sthiti [triMzatsAgaropamakoTIkoTyaH ] tIsa koTAkoTi sAgaropama hai| The maximum duration - utkrsta sthiti - of the first three types of karmas, i.e., knowledge-covering (jnanavarana), perception-covering (darsanavarana) and feelingproducing (vedaniya), and of the obstructive (antaraya) karma is thirty sagaropama kotakoti. It is mentioned 'from the first in order to indicate that the three should not be taken from the middle or from the end. 'Obstructive'is mentioned in order to include that which is separated. Sagaropama is the duration or period of time indicated already. 'Koti' multiplied by 'koti'is kotakoti. The word 'para' means the maximum. The purport is this. The maximum duration - utkrsta sthiti - of knowledge-covering (jnanavarana), perception-covering (darsanavarana), feelingproducing (vedaniya), and obstructive (antaraya) karmas is thirty sagaropama kotakoti. In whom does it occur? The bondage of karmas with the maximum duration occurs in case of the wrong-believer (mithyadrsti) who is endowed with the five senses and the mind - samjni pancendriya - and who has attained completion-paryaptaka. The maximum duration of the deluding (mohaniya) karma is now indicated. Hurante tere 118411 [ mohanIyasya ] mohanIya karma kI utkRSTa sthiti [ saptatiH] sattara koTAkoTi sAgaropama hai| Seventy sagaropama kotakoti is the maximum duration - utkysta sthiti - of the deluding (mohaniya) karma. 333

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Tattvarthasutra In this sutra, 'sagaropamakotikoti' and 'para sthitih' - utkrsta sthiti - have been taken from the previous sutra. This maximum duration of the deluding (mohaniya) karma also occurs in case of the wrongbeliever (mithyadusti) who is endowed with the five senses and the mind - samjni pancendriya - and who has attained completion - paryaptaka. With regard to the rest it must be understood from the Scripture. The maximum duration of the physique-making (nama) and the status-determining (gotra) karmas is mentioned next. viMzatirnAmagotrayoH // 16 // [nAmagotrayoH ] nAma aura gotra karma kI utkRSTa sthiti [viMzatiH ] bIsa koTAkoTi sAgaropama hai| Twenty sagaropama kotakoti is the maximum duration - utkrsta sthiti - of the name (nama) and the statusdetermining (gotra) karmas. Again, 'sagaropamakotikoti' and 'para sthitih' - utkrsta sthiti - have been taken from the previous sutra. This maximum duration also occurs in case of the wrong-believer (mithyadusti) who is endowed with the five senses and the mind - samjni pancendriya - and who has attained completion - paryaptaka. With regard to the rest it must be understood from the Scripture. What is the maximum duration of life-determining (ayuh) karma? trayastriMzatsAgaropamANyAyuSaH // 17 // . . . . . . . . . . . . . . . . . . . . . . 334

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adhyAya-8 [ AyuSaH] Ayu karma kI utkRSTa sthiti [trayastriMzatsAgaropamANi] taiMtIsa sAgaropama hai| Thirty-three sagaropama is the maximum duration of the life-determining (ayuh) karma. The mention of 'sagaropama'in the sutra is to exclude 'kotakoti'. The maximum duration is supplied from the sutra 8-14. This maximum duration also occurs in case of the wrong-believer (mithyadrsti) who is endowed with the five senses and the mind - samjni pancendriya - and who has attained completion - paryaptaka. With regard to the rest it must be understood from the Scripture. The maximum duration - utkrsta sthiti - has been described. Now the minimum duration - jaghanya sthiti - has to be described. Leaving (for the present) the five types of karmas, which have the same minimum duration, the author describes the minimum duration of the other three types of karmas in two sutra. aparA dvAdaza muhUrtA vedanIyasya // 18 // [ vedanIyasya aparA] vedanIya karma kI jaghanya sthiti [ dvAdazamuhUrtA] bAraha muhUrta hai| The minimum duration - jaghanya sthiti - of the feelingproducing (vedaniya) karma is twelve muhurta. The word 'apara' means the minimum. The minimum duration of the feeling-producing (vedaniya) karma is twelve muhurta. . . . . . . . . . . . . . . . . . 335

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Tattvarthasutra nAmagotrayoraSTau // 19 // [ nAmagotrayoH ] nAma aura gotra karma kI ( jaghanya sthiti) [ aSTau ] ATha muhUrta hai| The minimum duration - jaghanya sthiti - of the physique-making (nama) and the status-determining (gotra) karmas is eight muhurta. The words 'muhurta' and 'apara sthiti' minimum duration - are supplied from the previous sutra. The minimum duration of the remaining five types of karmas is now indicated. zeSANAmantarmuhUrtA // 20 // [zeSANAM ] bAkI ke pA~ca - jJAnAvaraNa, darzanAvaraNa, mohanIya, antarAya aura Ayu karmoM kI jaghanya sthiti [ antarmuhUrtA ] antarmuhUrta hai| The minimum duration - jaghanya sthiti - of the remaining five kinds of karmas is up to one muhurta. The minimum duration - jaghanya sthiti - of the remaining five karmas is up to one muhurta. The minimum duration of knowledgecovering (jnanavarana), perception-covering (darsanavarana), and obstructive (antaraya) karmas obtains in the case of the ascetic in the tenth stage of development - suksmasamparaya gunasthana. The minimum duration of the deluding (mohaniya) karma occurs in the case of the ascetic in the ninth stage - anivrttibadarasamparaya gunasthana. The minimum duration of the life-determining (ayuh) 336

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adhyAya-8 karma occurs in the case of animals and human beings who take birth with the life-span of numerable (samkhyata)years. What is the definition of fruition-anubhava? fauchtstha: 117811 [vipAkaH] vividha prakAra kA vipAka arthAt phala dene kI zakti [ 3742: ] 34749 Fruition - anubhava - is the capacity of the karmas to provide various kinds of fruits. The word 'vipaka' means distinctive or variegated ripening. It is distinguished by influx of intense or mild dispositions, as described already. Or, different kinds of fruition assisted by differences in substance (dravya), place (ksetra), time (kala), state-of-being (bhava) and disposition (bhava) constitute 'vipaka'. This 'vipaka' is what is experienced on fruition - anubhava. From abundance of auspicious modifications or thought-activity of the soul, there is fruition-bondage of abundance of auspicious karmas, and there is fruition-bondage of very little of inauspicious karmas. Similarly, from abundance of inauspicious modifications or thought-activity of the soul, there is fruition-bondage of abundance of inauspicious karmas, and there is fruition-bondage of very little of auspicious karmas. The fruition resulting thus from appropriate causes operates in two ways, that is, by its own nature, and by the nature of another. The fruition of each of the eight main types of karmas is by its own nature alone. That is to say that the knowledge-covering karma will cover knowledge only and will not produce feeling or will not determine life or status. In case of subtypes of the karmas, except the life-karma, faith-deluding and conduct-deluding karmas, fruition is possible by others' nature also. 337

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Tattvarthasutra For instance, the fruition of life-karma of an animal or a human being is not possible through life in hell. And the fruition of faith-deluding karma is not possible through conduct-deluding karma and vice-versa. The disciple says, "The ripening of karmas accumulated formerly is fruition. We admit this. But we do not know this other thing. Is fruition according to the nature of karmas or otherwise? "Yes," says the author. Fruition is according to the nature of the species of karmas enumerated. This is declared in the next sutra. sa yathAnAma // 22 // [saH] yaha anubhava (anubhAga) [ yathAnAma ] karmoM ke nAma ke anusAra hI hotA hai| The nature of fruition is according to the names of the karmas. The fruit of knowledge-covering (jnanavarana) karma is absence of knowledge. The effect of perception-covering (darsanavarana) karma is to obscure perception. Thus the effects of all karmas are significant and are true to their meanings. Hence there is agreement between the several types of karmas and their fruition-anubhava. It is understood that ripening is fruition - anubhava. Now do the experienced karmas continue to remain as ornaments, or do they fall off losing their strength and vigour? dag FASHT 112311 [tataH ca] (tIvra, madhyama yA manda) phala dene ke bAda [ nirjarA] una 338

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adhyAya-8 karmoM kI nirjarA ho jAtI hai, arthAt udaya meM Ane ke bAda karma AtmA se pRthak ho jAte haiN| After fruition (anubhava), the shedding - nirjara - of karmas takes place. Just as food and similar things decay in course of time, the karmas fall off after giving pain or pleasure. These cannot stay on after fruition at the end of their duration. The falling off - nirjara - or dissociation of karmas is of two kinds, namely, ripening in the usual course - vipakaja - and being made to ripen prematurely-avipakaja. In the great ocean of transmigration, the individual soul wanders, whirling round and round among the four states of existence, in various births. And the auspicious and inauspicious karmas bound with the soul reach the stage of fruition according to their duration, and their shedding takes place. This is the first kind of dissociation - vipakaja nirjara - arising from maturity in the ordinary course of things. As the mango, jack fruit, etc., are made to ripen by special contrivances, the karmas which have not attained their maturity can be made to rise and experienced. This dissociation is without their ripening in the natural course of things. The word 'ca' is intended to include other methods referred to in a later sutra, namely, sutra 9-3, 'tapasa nirjara ca'. Dissociation is effected by penance and also by other ways. Why is dissociation (nirjara) mentioned here before stoppage (samvara) of karmas, as it should have come after stoppage in the natural course of things? It mentioned here for the sake of brevity. If it were to be mentioned there, it would have been a repetition. The fruition - anubhava - is of two types, for the destructive (ghati) karmas and for the non-destructive (aghati) karmas. The fourdeluding (mohaniya), knowledge-covering (jnanavarana), perceptioncovering (darsanavarana), and obstructive (antaraya) - karmas are called destructive (ghati) as these interfere with the essential characteristics of the soul. For these destructive (ghati) karmas, the ...................... 339

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Tattvarthasutra fruition - anubhava - varies in degrees and is likened to the creeper (lata), the wood (daru), the bone (asthi), and the rock (saila). The other four main types of karmas - feeling-producing (vedaniya), lifedetermining (ayuh), physique-making (nama), and statusdetermining (gotra) - are called non-destructive (aghati) as these do not interfere with the essential characteristics of the soul. These nondestructive (aghati) karmas have two classes, merit (punya) and demerit (papa). The fruition - anubhava - of the merit (punya) varies in degrees and is likened to the molasses (guda), the sweetmeat (khanda), the sugar (sarkara), and the nectar (amrta). The fruition - anubhava - of the demerit (papa) also varies in degrees and is likened to the margosa (nimba or nima), the sour gruel (kanjira), the venom (visa), and the deadly poison (halahala). (see 'Sarvarthasiddhi', p. 314). Fruition-bondage (anubbhavabandha) has been described. Now space-bondage (pradesabandha) must be described. In describing it these points must be indicated. What are its causes? When does it occur? How does it occur? What is its nature? Where does it occur? What is its transformation? The next sutra proceeds to give particulars in the order in which the questions are put. nAmapratyayAH sarvato yogavizeSAtsUkSmaikakSetrAvagAhasthitAH sarvAtmapradezeSvanantAnantapradezAH // 24 // [nAmapratyayAH] jJAnAvaraNAdi karma prakRtiyoM ke kAraNabhUta [ sarvataH ] sarva bhAvoM meM pratisamaya [ yogavizeSAt ] yogavizeSa se [sUkSmaikakSetravagAhasthitAH ] sUkSma, ekakSetrAvagAhI aura sthita [anantAnantapradezAH] anantAnanta pudgala paramANu [ sarvAtmapradezeSu ] sarva AtmapradezoM meM (sambandha ko prApta) hote haiN| 340

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adhyAya-8 The subtle (suksma), infinite-times-infinite (anantananta), stationary (sthitah) atoms - pudgala paramanu - fit to be transformed into karmas, as indicated by the names of the karmas, pervade the entire space-points (pradesa) of the individual soul in every birth. And these are absorbed every instant by the soul because of its activity (yoga). The phrase 'namapratyayah' means the species of karmas as indicated by the names. It has been said that the nature of karmas is according to their names (sutra 8-22). So the word 'name' encompasses all species of karmas. 'Sarvatah' means in all births. In case of every soul infinite births have gone by or have taken place in the past. And in the future there will be numerable, innumerable or infinite-times-infinite births. The phrase "yogavicesat' is intended to indicate that owing to activity (yoga), the matter is absorbed in form of karma. The word 'suksma' indicates that the matter capable of being absorbed as karmas is subtle and not gross. The phrase 'ekaksetravagaha' means pervading the same extent of space as occupied by the individual soul. The term 'sthitah' means stationary. This term is intended to indicate that the forms of karmic matter are stationary and not moving. 'Sarvatmapradesesu'is intended to indicate the substratum. It means that the forms of karmic matter pervade the entire extent of space of the individual soul. This indicates that karmic particles do not pervade only one, two, etc., space-points (pradesa) of the soul. These particles pervade the entire space-points of the soul, in all directions, upper, lower and horizontal. The extent of these particles of matter is infinite-times-infinite space-points, and the specific mention of it is intended to exclude other quantities and declare that it is not numerable, innumerable or infinite space-points. The molecules of karmic matter are infinitefold of the number of the non-potential souls (abhavya) and one/infinite of the number of the liberated souls (the Siddha) and occupy one/innumerable part of the ghanangula. 341

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Tattvarthasutra These are of varied duration; of one, two, three, four, numerable and innumerable instants. These particles are characterized by five colours, five tastes, two odours, and four kinds of touch and are fit to be turned into the eight species of karmas. Owing to the activity (yoga) of the soul these are bound with the soul. Thus space-bondage (pradesabandha) must be understood in brief. It was contended earlier (see sutra 1-4) that merit (punya) and demerit (papa) are implied in influx (asrava) and bondage (bandha). Hence these - merit (punya) and demerit (papa)- must be explained now. The next sutra determines the karmas that constitute merit (punya). sadvedyazubhAyurnAmagotrANi puNyam // 25 // [ sadvedyazubhAyurnAmagotrANi ] sAtA vedanIya, zubha Ayu, zubha nAma aura zubha gotra [ puNyam ] ye puNya-prakRtiyA~ haiN| The auspicious varieties of the feeling-producing - satavedaniya, life-determining - subha ayuh, physiquemaking - subha nama, and status-determining - subha gotra, karmas constitute merit (punya). The word 'subha'means auspicious or laudable. It is added to the rest severally-auspicious life, auspicious name and auspicious status. The three auspicious life-karmas are: life as plant and animal - tiryancayuh, life as a human being-manusyayuh and life as a celestial being - devayuh. The thirty-seven auspicious name-karmas are: the human state of existence - manusyagati, the celestial existence - devagati, the class of beings with five senses-pancendriyajati, the five bodies - saria, the three chief and secondary parts - angopanga, the perfectly symmetrical body - samacaturasra samsthana, extra . . . . . . . . . . . . . . . . . . . . . . 342

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adhyAya-8 ordinary sturdiness and strength - vajrarsabhanaraca samhanana, pleasant colour - varna, pleasant taste - rasa, pleasant odour - gandha, pleasant touch - sparsa, movement towards the human state of existence -manusyagatiprayogyanupurvya, movement towards the celestial state of existence - devagatiprayogyanupurvya, neither heavy nor light - agurulaghu, liability of annihilation by others - paraghata, respiration - ucshvasa, emitting warm light - atapa, emitting cool light - udyota, graceful gait - vihayogati, mobile-being - trasa, gross body - badara, complete development of the organs and the faculties of the body - paryapti, possession of an individual body - pratyeka sarira, firmness of the bodily frame - sthira, beauty of the body - subha, good-tempered - subhaga, melodious voice - susvara, lustrous body -adeya, glory and renown-yasahkirti, the formation of the body - nirmana, and the name-karma of the Tirthankara. Further, high status (uccagotra) and pleasant-feeling (satavedaniya) are auspicious. In all, there are forty-two auspicious varieties of karmas. 3ta SRII44 117EUR 11 [ataHanyat ] ina puNya-prakRtiyoM se anya saba [ pApam ] pApa-prakRtiyA~ The remaining varieties of karmas constitute demerit (papa). The karmas which do not constitute merit (punya), as mentioned in the previous sutra, are classified under demerit (papa). These are eighty-two in number. Five kinds of knowledge-covering (nanavarana) karmas, nine kinds of perception-covering (darsanavarana) karmas, twenty-six kinds of deluding (mohaniya) karmas, and five ........................ 343

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Tattvarthasutra kinds of obstructive (antaraya) karmas. The infernal state of existence - narakagati, the plant and animal state of existence - tiryancagati, the four classes (jati) of beings (with one, two, three and four senses), the five kinds of structure of the body - samsthana, the five kinds of joints - samhanana, inauspicious colour - varna, inauspicious taste - rasa, inauspicious odour - gandha, inauspicious touch - sparsa, two kinds of movement of the soul towards the place of birth-narakagatiprayogyanupurvya and tiryaggatiprayogyanupurvya, self-annihilation - upaghata, awkward movement - aprasastha vihayogati, immobile-being - sthavara, minute body - suksma, incomplete development of organs and faculties - aparyapti, collective body - sadharana sarira, infirmness of limbs - asthira, unattractiveness of form - asubha, bad-tempered - durbhaga, unmelodious voice - duhsvara, lustreless body - anadeya, and obscurity - ayasahkirti, are thirty-four inauspicious types of name-karmas (namakarma). Unpleasant feeling-producing - asatavedaniya, life as an infernal being-narakayuh, and low status-nicagotra, are the other three. Thus, bondage has been explained in detail. The bondage is perceived directly by clairvoyance (avadhijnana), telepathy (manahparyayajnana) and omniscience (kevalajnana), and can be understood from the Scripture promulgated by those possessed of direct knowledge. // iti tattvArthasUtrAparanAmamokSazAstre aSTamo'dhyAyaH samAptaH // .. . . . . . . . . . . . . . 344

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adhyAya-9 CHAPTER-9 STOPPAGE AND SHEDDING OF KARMAS Bondage (bandha) has been described. The next thing to be explained is stoppage (samvara) of karmas. AstravanirodhaH saMvaraH // 1 // [ 3115fRTET: ] 341Ha go FARTET (Tch) [HCR: ] Hat 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 (nirodha) of influx (asrava) is stoppage (samvara). Influx (asrava) which is the cause of taking in of new karmic matter has been explained. The obstruction of the inflow of karmic matter is called stoppage (samvara). It is of two kinds, psychic-stoppage (bhava samvara) and material-stoppage (dravya samvara). The cessation of activities that lead to transmigration is psychic-stoppage (bhava samvara). When these activities are checked, the taking in of karmic matter is cut off or interrupted; this is material-stoppage (dravya samvara). Now this is investigated. What karmas are stopped in what stages of spiritual development - gunasthana (see explanation to sutra 1-8)? The self that is subjugated by the karma which causes false belief is the misbeliever or "deluded' - mithyadrsti. That karma which flows into the soul chiefly on account of wrong-belief (mithyadarsana) is cut off in case of those in higher gunasthana. Hence stoppage of that karma prevails in the beings from the second stage of spiritual development, ............... . ...... 345

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Tattvarthasutra namely, 'downfall' - sasadanasamyagdrsti - onwards. What is that karma? That karma is of sixteen kinds: wrong-belief - mithyatva, neuter-sex - napumsakaveda, infernal-lifetime - narakayuh, infernal state of existence - narakagati, birth as a one-sensed being-ekendriya jati, birth as a two-sensed being - dvindriya jati, birth as a threesensed being - trindriya jati, birth as a four-sensed being - caturindriya jati, unsymmetrical body-hunda samsthana, extremely weak joint - asampraptasipatika samhanana, transmigrating force tending to infernal state of existence - narakagatiprayogyanupurvi, emitting warm light - atapa, the body possessing one sense only - sthavara, the subtle body - suksma, the undeveloped body - aprayaptaka, and the collective body-sadharana sarira. Non-restraint (asamyama) is of three kinds - the rise of passions (kasaya) leading to endless mundane existence - anantanubandhi, the rise of passions hindering partial restraint - apratyakhyana, and the rise of passions hindering complete self-discipline - pratyakhyana. The influx of karmas caused by these passions is stopped in their absence. There is, thus, stoppage of these twenty-five karmas which are caused due to the rise of anantanubandhi passions (kasaya): deepsleep - nidra-nidra, heavy-drowsiness - pracala-pracala, somnambulism - styanagrddhi, anantanubandhi anger - krodha, anantanubandhi pride - mana, anantanubandhi deceitfulness - maya, anantanubandhi greed - lobha, female-sex-passion - striveda, animal age - tiryancayuh, animal state of existence - tiryancagati, the middle four types of structure of the body - samsthana, the middle four types of joints - samhanana, the transmigrating force tending to the animal state of existence - tiryaggatiprayogyanupurvi, cold light - udyota, awkward motion - aprasastha vihayogati, bad-tempered - durbhaga, harsh voice - duhsvara, lustreless body - anadeya, and low family - nicagotra. These karmas, the influx of which is caused by nonrestraint (asamyama) arising from the anantanubandhi passions (kasaya), bind one-sensed beings, etc., only up to the end of the second stage of spiritual development - sasadanasamyagdrsti. Owing to the absence of this kind of non-restraint in the higher stages of spiritual .. . . . . . . . . . . . . . . . . . . . . 346

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development, there is stoppage of these karmas in those stages, that is, from the third stage of mixed right and wrong belief - samyagmithyadrsti. adhyAya-9 Ten karmas flow into the soul primarily on account of non-restraint (asamyama) caused by the rise of passions hindering partial restraint - apratyakhyanavarana. These are apratyakhyanavarana anger krodha, apratyakhyanavarana pride - mana, apratyakhyanavarana deceitfulness - maya, apratyakhyanavarana greed-lobha, human age - manusyayuh, human state of existence - manusyagati, gross body audarika sarira, the chief and secondary parts of the physical body - audarika sarira angopanga, excellent joining - vajrarsabhanaraca samhanana, and the transmigrating force tending to human birth - nanusyagatiprayogyanupurvi. These karmas bind from one-sensed beings up to the end of the fourth stage of spiritual development, namely, 'vowless right belief" - asamyatasamyagdrsti. Owing to the absence of passions hindering partial restraint - apratyakhyanavarana - there is stoppage of these karmas in the higher stages. In the third stage of mixed belief - samyagmithyatva - there is no binding of age-determining (ayuh) karma. That is a peculiarity. - On account of non-restraint (asamyama) caused by the rise of passions that prevent complete self-control-pratyakhyanavarana - these four karmas, pratyakhyanavarana anger krodha, pratyakhyanavarana pride - mana, pratyakhyanavarana deceitfulness maya, and pratyakhyanavarana greed - lobha, bind from one-sensed beings up to the end of the fifth stage of 'partial vows' - samyatasamyata. There is stoppage of these karmas in the higher stages. The influx of karmas caused by negligence (pramada) is stopped in the absence of negligence. From the stage higher up the sixth stage of 'imperfect vows' - - pramattasamyata there is stoppage of karmas whose influx is caused by negligence, as there is no negligence in those stages. What are these? These are the six karmas causing the unpleasant-feeling - asatavedaniya, disliking - arati, sorrow - soka, infirm frame asthira, unattractiveness of form asubha, and - 347

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Tattvarthasutra obscurity - ayasahkirti. The commencement of the binding of celestial age - devayuh - is caused generally by negligence (pramada) and also by the absence of negligence in the next (seventh) stage of 'perfect vows' - apramattasamyata. Owing to the absence of negligence (pramada), there is stoppage of this binding of celestial age in the higher stages, i.e., after the seventh stage of 'perfect vows' - apramattasamyata. The passions bereft of negligence (pramada), etc., are stopped as the passions (kasaya) are controlled. Such passions are of three degrees, namely, intense (tivra), moderate (madhyama) and minute (jaghanya). These three degrees of passions (kasaya) remain in the next three stages (8th, 9th and 10th). In one/numerable part of the eighth stage of 'unprecedented purity' - apurvakarana - only the two karmas of sleep (nidra) and slumber (pracala) bind. In the next one/numerable part, thirty divisions of karmas bind. These are the celestial state of existence - devagati, birth as a being with five senses - pancedriya jati, transformable body - vaikriyika sarira, projectable body - aharaka sarira, luminous body - taijasa sarira, karmic body - karmana sarira, symmetrical build - samacaturasra samsthana, the chief and secondary parts of the transformable body - vaikriyika sarira angopanga, the chief and secondary parts of the projectable body - aharaka sarira angopanga, colour - varna, odour - gandha, taste - rasa, touch - sparsa, transmigrating force tending to celestial state - devagatiprayogyanupurvi, neither heavy nor light - agurulaghu, self-annihilation - upaghata, destruction caused by others - paraghata, respiration - ucshvasa, graceful movement - prasastha vihayogati, movable body - trasa, gross body - badara, complete development - paryapta, individual body-pratyeka sarira, firmness of the body - sthira, attractiveness of form - subha, good-tempered - subhaga, melodious voice - susvara, lustrous body - adeya, sturdy formation - nirmana, and the status of the Tirthankara. In the last instant of this stage, the four karmas causing laughter-hasya, liking - rati, fear - bhaya, and disgust - jugupsa, bind. The influx (asrava) of 348

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adhyAya-9 these karmas is owing to intense passions; as the passions get progressively less in the higher stages, stoppage (samvara) takes place. In the next stage of 'checking of gross-passions' - anivrttibadarasamparaya, from the first instant up to one/numerable parts of the duration of this stage, male-sex-passion - punveda, and gleaming (samjualana) anger-krodha-bind. In the remaining numerable parts of this stage, samjualana pride-mana, and samjualana deceitfulnessmaya bind. And in the last instant, samjvalana greed - lobha binds. The influx of these karmas is caused by moderate passions (kasaya). And owing to the progressive absence of moderate passions, there is stoppage of these karmas in the higher stages. In the next stage of 'checking of even minute passions' - suksmasamparaya, the following sixteen karmas bind: five kinds of knowledge-covering-jnanavarana, four kinds of perception-covering - darsanavarana, glory and renown - yasahkirti, high family - ucsagotra, and five kinds of obstructivekarmas - antaraya, the influx of which is caused by minute passions. There is stoppage of these karmas in the higher stages owing to the absence of minute passions. In the next three stages of 'subsided delusion' - upasanta-kasaya, 'destroyed delusion' - ksinakasaya, and 'Omniscient-with-vibration' - sayogakevali, there is the bondage of karmas causing pleasant-feeling - satavedaniya, owing to the presence of mere vibrations or activity (yoga). And in the absence of activity (yoga) in case of the 'Omniscient-without-activity' - ayogakevali, there is stoppage (samvara) of the karmas causing pleasant-feeling - satavedaniya. (see also Nayacakko', verse 155, p. 89-90). Stoppage (samvara) has been described. The means to attain stoppage are mentioned in the next sutra. sa guptisamitidharmAnuprekSAparISahajayacAritraiH // 2 // [#: ] ate (HQ) [futufufarulah antaegeaia: ] ifa, samiti, dharma, anuprekSA, parISahajaya aura cAritra se hotA hai| 349

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Tattvarthasutra Stoppage (samvara) is affected by control - gupti, carefulness - samiti, virtue - dharma, contemplation - anupreksa, conquest by endurance - parisahajaya, and conduct - caritra. That by which the soul is protected from the causes of transmigration is control - gupti. Careful movement in order to avoid injury to organisms is regulation or carefulness-samiti. That which takes one to the desired goal is virtue - dharma. Meditating on the nature of the body, and so on, is contemplation - anupreksa. To bear with the sufferings of hunger, etc., for the sake of dissociation of karmas is endurance. Conquest by patient endurance is parisahajaya. Conduct - caritra - has been explained in the first sutra. These, gupti, etc., are most helpful in stoppage (samvara), therefore, these are mentioned as instrumental causes. This is the section on stoppage (samvara). Still the pronoun 'sah'- 'it'- is used in order to indicate direct association of stoppage (samvara) with gupti, etc. What is its purpose? It is intended for determination. That is, stoppage can be achieved only by gupti, etc., and not by any other means. Thus, activities such as pilgrimage to holy places, bathing in holy waters, initiation in offering the head as an oblation, and the worship of deities in order to win favours, are precluded. The karmas acquired on account of attachment (raga), aversion (dvesa) and delusion (moha) cannot be got rid of by any other way. A potent cause of stoppage (samvara) and dissociation (nirjara) is mentioned next. Huht Auft z 113.11 [tapasA ] tapa se [ nirjarA ca] nirjarA hotI hai aura saMvara bhI hotA hai| . . . 350

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adhyAya-9 By austerity (tapa), dissociation (nirjara) also is achieved. Though religious austerity is included under the moral virtues, it is mentioned separately in order to indicate that it is the cause of bothstoppage (samvara) and dissociation (nirjara) - and that it is the chief cause of stoppage (samvara). Now it is true that austerity (tapa) is the means of prosperity, as it is admitted to lead to positions such as the lord of the deva. How can it then be the cause of dissociation (nirjara)? There is nothing inconsistent in this for the same cause produces many effects; the fire is one but it has many effects such as scorching, ash and charcoal. Similarly, what inconsistency is there in considering penance or austerity (tapa) as the cause of both worldly prosperity - abhyudaya - and destruction of karmas - karmaksaya? Control (gupti), which is mentioned first among the causes of stoppage (samvara), is now defined. samyagyoganigraho guptiH // 4 // [samyakayoganigraho] samyak prakAra se yoga kA nigraha karanA so [ LIHAT: ] Curbing activity (yoga) well is control - gupti. Activity (yoga) has been explained already. (sutra 6-1). Restraining self-willed activity (yoga) is restraint. The attribute 'samyak'-'well' - is intended to curb activity leading to worldly pleasures. When the threefold activity of the body, the sense-organ of speech and the mind is curbed well, there is no room for evil disposition. So there is no inflow of karma due to activity, and consequently there is stoppage (samvara) of influx. Restraint is of three kinds, control of bodily . . . . . . . . . . . . . . . . . . . . . . . . 351

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Tattvarthasutra activity - kayagupti, control of vocal activity - vacanagupti, and control of mental activity-manogupti. For the ascetic who is unable to control activity altogether, activity that is free from injury is indicated. IryAbhASaiSaNAdAnanikSepotsargAH 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 The fivefold regulation of activities - samiti - pertain to walking - Trya, speaking - bhasa, eating - esana, lifting and laying down - adananiksepa, and depositing waste products - utsarga. The word 'samyak' - carefulness - is supplied. Walking, etc., are qualified by this. That is, carefulness in walking - Tryasamiti, carefulness in speaking - bhasasamiti, carefulness in eating - esanasamiti, carefulness in lifting and laying down - adananiksepasamiti, and carefulness in depositing waste products - utsargasamiti. These five kinds of regulations are the means by which the ascetic, acquainted with the dwellings of minute organisms, avoids injury to these. The ascetic who conducts himself in this manner attains stoppage (samvara) of influx (asrava) of karmas arising from nonrestraint (asamyama). The third means of stoppage (samvara) is virtue (dharma). Its subdivisions are mentioned in the next sutra. . . . . . . . . . . . . . . . . . . . 352

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adhyAya-9 uttamakSamAmArdavArjavazaucasatyasaMyamatapastyAgAkiJcanya brahmacaryANi dharmaH // 6 // uttama [ uttamakSamAmArdavArjavazaucasatyasaMyamatapastyAgAkizcanyabrahmacaryANi ] uttama kSamA, uttama mArdava, uttama Arjava, uttama zauca, uttama satya, saMyama, uttama tapa, uttama tyAga, uttama AkiMcanya aura uttama brahmacarya dasa [ dharmaH ] dharma haiN| ye Supreme forbearance - uttama ksama, supreme modesty - uttama mardava, supreme straightforwardness - uttama arjava, supreme purity - uttama sauca, supreme truthfulness - uttama satya, supreme self-restraint - uttama samyama, supreme austerity - uttama tapa, supreme renunciation - uttama tyaga, supreme nonattachment - uttama akincanya, and supreme celibacy - uttama brahmacarya, constitute ten virtues (dharma). The foremost means of stoppage (samvara) is 'control', that is, to curb activity (yoga). In case of those who cannot curb activity (yoga) altogether, the second means is mentioned - the 'regulation' of activity by giving it proper direction. And the object of the tenfold virtue (dharma) is to avoid spiritual inertia or negligence (pramada), while getting engaged in activities such as movement. - Forbearance - ksama - is the absence of defilement, in form of anger (krodha), in the ascetic, who, as he goes out for food for preserving the body, meets with insolent words, ridicule or derision, disgrace, bodily torment, and so on, from vicious people. Modesty (humility) - mardava - is the absence of arrogance or egotism on account of high birth, rank, and so on. 'Mardava' implies destruction of pride (mana). 353

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Tattvarthasutra Straightforwardness - arjava - is freedom from crookedness in activity (yoga). "Arjava'implies destruction of deceitfulness (maya). Purity-sauca - is freedom from greed (lobha). Truthfulness - satya - is utterance of chaste words in the presence of noble persons. Now, is this not included in regulation of speechactivity - bhasasamiti? There is nothing wrong in this. Under the regulation of speech-activity - bhasasamiti, the ascetic who comes in contact with good as well as wicked people speaks as little as possible - parimita - of what is good - hitakari. Otherwise, it will lead to unnecessary evil originating from attachment (raga). But, under the virtue of truthfulness - satya, the ascetic coming in contact with good people, saints or those devoted to them, must discourse elaborately on the attributes of knowledge and conduct in order to promote virtue (dharma). Desisting from injury to life-principles and sensual pleasures through careful regulation of all activity-samiti - is self-restraint - samyama. Undergoing penance in order to destroy the accumulated karmas is austerity (tapa). Austerity is of twelve kinds as will be explained later. Renunciation - tyaga - is giving of gift (dana) or bestowing knowledge, etc., appropriate to saints. Non-attachment-akincanya - is giving up adornment of the body and the thought that "this is mine'. He who has nothing is 'akincana'and his disposition appreciating this is 'akincanya'. Supreme celibacy - brahmacarya - consists in not recalling the pleasures enjoyed previously, not listening to (or reading) stories of sexual passion, and maintaining an appropriate distance from women. Or, it is residing in the abode of the teacher in order to abandon selfwilled activity. The word 'perfect' or 'supreme' is added to each of the ten virtues (dharma) in order to indicate the avoidance of mundane objectives. The practise of these virtues (dharma), and the thought of good that these virtues bring about and of the evil that the opposites of these bring about, lead to stoppage (samvara) of karmic inflow. 354

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adhyAya-9 Passions, such as anger, are curbed as the self embraces moral virtues, such as forbearance - ksama, and discards the opposites of these. How is the self able to practise these and refrain from the opposites of these? He becomes one with moral virtues, as the heated ball of iron becomes one with the heat, by reflecting constantly as under: anityAzaraNasaMsAraikatvAnyatvAzucyAsravasaMvaranirjarA lokabodhidurlabhadharmasvAkhyAtatvAnucintanamanuprekSAH // 7 // [anityAzaraNasaMsAraikatvAnyatvAzucyAsravasaMvaranirjarAlokabodhidurlabhadharmasvAkhyAtatvAnucintanam ] anitya, azaraNa, saMsAra, ekatva, anyatva, azuci, Asrava, saMvara, nirjarA, loka, bodhidurlabha aura dharmasvAkhyAtatva - inake svarUpa kA bArambAra cintavana karanA so [anuprekSAH ] bAraha anuprekSA (bhAvanA) haiN| Deep reflections - anuprekna - are meditating again and again on transitoriness - anitya, helplessness - asarana, transmigration - samsara, solitariness - ekatva, distinctness - anyatva, impurity - asuci, influx - asrava, stoppage - samvara, dissociation - nirjara, the universe - loka, rarity of enlightenment - bodhidurlabha, and the truth proclaimed by religion - dharmasvakhyatatva. The human body, the objects of senses, and the substances that are consumed and used, are of transient nature - anitya - as that of the bubble. In the endless cycle of worldly existence, these alternate in quick succession as the union of particular objects takes place in births through the womb, etc. However, the self under delusion (moha) considers the persons and objects associated with him as permanent. But there is nothing in the world, except the natural characteristics of ........................ 355

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Tattvarthasutra knowledge-cognition (jnanopayoga) and perception-cognition (darsanopayoga) of the soul, which is permanent. This is contemplation on the transitory nature of things - anityanupreksa. The worthy soul who contemplates thus is free from intense attachment to persons and things, and hence does not get distressed on their separation, as there is no sense of distress when the scent or the garland used is cast off. As there is no escape for the young one of a deer pounced upon by a strong, hungry tiger fond of the flesh, similarly, there is no escape for the self caught in the meshes of birth, old age, death, disease and sorrow. Even the stout body is helpful in the presence of food, not in the presence of distress. Wealth acquired by great effort does not accompany the self to the next birth. The friends who have shared the joys and sorrows of an individual cannot save him when death is imminent. His relations, all united together, cannot give him relief when he is afflicted by serious ailment. Only the merit or virtue accumulated over time will help him to cross the ocean of misery. Even the lord of the deva cannot help him at the point of death. Therefore, virtue (dharma) is the only means of succour to the one in midst of misery. Friends, wealth, etc., are also transient. And so there is nothing else, except virtue, which offers succour to the self. To contemplate thus is the reflection on helplessness - asarananupreksa. He, who is distressed at the thought of utter helplessness, does not get attached to worldly things and worldly existence. He endeavours to march on the path indicated by the Omniscient Lord. Transmigration is the attainment of another birth by the self owing to the ripening of karmas. The five kinds of whirling-round have been described already. (sutra 2-10). The self wanders in the endless cycle of births and deaths, undergoing millions of afflictions in innumerable wombs and families. Being propelled by the mechanism of karmas, the soul takes different relationships; from a father it becomes a brother, a son, a grandson, etc., and from a mother it becomes a sister, a wife, a daughter, and so on. The master becomes the servant and the servant becomes the master. It takes different forms just as an actor takes .. . . . . . . . . . . . . . . . . . . . . 356

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adhyAya-9 several roles. To be brief, sometimes one becomes one's own son, There is no end to the transformations undergone by the self owing to the influence of karmas. To reflect on the nature of mundane existence is contemplation on the worldly existence - samsaranupreksa. He who contemplates thus is alarmed at the miseries of transmigration, becomes disgusted with worldly existence, and endeavours to free himself from it. 'I am alone in suffering severe pain in successive recurrence of birth, old-age and death. There is none who is my friend or foe. I am born alone; I die alone. No one, relation or other, takes away my manifold sufferings in form of disease, old-age and death. Relations and friends do not accompany me beyond the cemetery. Virtue (dharma) alone is my never-failing companion.' This is the contemplation of solitariness - ekatvanupreksa. He who contemplates thus is free from attachment towards his relations and aversion towards others; he cultivates detachment and endeavours to attain emancipation. To reflect that the soul is utterly distinct from the body is the contemplation of distinctness - anyatvanupreksa. "Though my soul is one with the body from the point of view of bondage yet it is different from the body as the two possess different characteristics. The body has sense-organs but my soul is beyond the senses. The body is devoid of knowledge but my soul is knowledge. The body is perishable but my soul is imperishable. My body has a beginning and an end, but my soul has neither beginning nor end. In the course of my mundane existence, my hundreds of thousands of bodies have perished. My soul is different from all these bodies. When even the body is utterly different from my soul, then, O dear, there is no surprise that my soul is different from all other external objects.' He who contemplates thus is free from attachment towards his body and other things. This true knowledge leads to supreme detachment which helps the soul attain emancipation The body is the receptacle of utter impurities. It is developed from impurities such as semen and blood in the womb. As the lavatory, it is the seat of unclean things. The skin-covering is full of tiny pores 357

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Tattvarthasutra through which exude impurities. Like the fire, the body consumes quickly what comes in contact with it. Bathing, application of perfumes, incense, powder, garlands, etc., cannot remove the impurities of the body. Only right faith, right knowledge and right conduct are able to bring about complete purification of the soul. He who contemplates thus on the impurities of tho body - asuci anupreksa - is disgusted with the body and puts his heart into crossing the ocean of transmigration. Influx (asrava), stoppage (samvara) and dissociation (nirjara) have been described already. Still these are mentioned here for reflecting on their good and evil. Influx (asrava) leads to calamity and distress in this life and in the life to come. It is sharp and strong like the current of a river, and appears in form of the senses (indriya), the passions (kasaya) and non-abstinence (avrata). The senses (indriya), such as touch, sight, and the rest, plunge the wild elephant, the crow, the serpent, the bird, the deer, and the rest, into the ocean of misery. Similarly the passions (kasaya) cause injury, bondage, disgrace, anguish, and so on, in this world and, in the next, lead to different kinds of suffering in the four states of existence. Reflecting thus on the calamity and distress caused by influx (asrava) is contemplation on influx -asravanupreksa. This enables the self not to swerve from the wholesome attitudes of forbearance (ksama), etc. And the soul protected by this contemplation is rid of evils originating from influx (asrava), as the tortoise is protected by its shell. If the hole in the keel of a vessel sailing on the ocean is not closed, gradually the water enters the vessel and the passengers must perish. But if there is no hole, the passengers must reach their destination. Similarly, if influx (asrava) is stopped there can be no obstacle to liberation. Reflection on the merit of stoppage (samvara) of karmas is contemplation on stoppage - samvaranupreksa. He who reflects constantly in this manner attains stoppage (samvara) of karmas and liberation. Dissociation (nirjara) takes place after the fruition of karmas. Dissociation (nirjara) is of two kinds. One is involuntary - abuddhi ........................ 358

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adhyAya-9 purva - and the other is by one's effort - kusalamula. The involuntary dissociation on the fruition of karmas, common to the four conditions of existence such as the infernal beings, gives rise to a chain of bondage (bandha) of inauspicious kind. Dissociation by conquest of afflictions is by one's own effort. It gives rise to a chain of bondage (bandha) of auspicious kind or to no bondage. Reflection on the merits and demerits of dissociation (nirjara) is contemplation of dissociation - nirjaranupreksa. This impels one to destroy karmas. The structure of the universe (loka) has been described already. The universe is in the midst of the non-universe-space-alokakasa - which is endless. The contemplation of the nature of the universe is lokanupreksa. Such contemplation increases the purity of knowledge. In one minute-living-body-nigodasarira - there are organisms (jiva) infinite times the emancipated souls. Thus the entire universe is densely filled with one-sensed beings with no interspace. To become a being with more than one sense is as difficult as finding out a very small piece of diamond buried in the sands of an ocean. Even among these, most are endowed with imperfect (less than five senses. Hence, birth as a five-sensed being is as rare as the quality of gratitude among the good qualities. And even among the five-sensed beings, most belong to the animal world such as the cow, the deer, the bird, the serpent, etc. Hence the attainment of human birth is as difficult as finding a heap of jewels at the crossing of the roads. On completion of life as a human being, to attain the human birth yet again is as difficult as it is for the burnt parts - leaves and branches-of a tree to regain the mode (paryaya) of the tree. If somehow the human birth is attained again, a good country, a good family, keen senses, health, etc., are more and more difficult of attainment. When all these are attained, if true faith is not acquired, human birth becomes useless, like the face without vision. And even after attaining this rare true faith if anyone is immersed in worldly pleasures, it is like burning sandalwood paste for the sake of ash. If somehow one is able to renounce worldly pleasures, the adoption of austerities, observance of virtues, and auspicious death, are extremely rare. Only on attainment of all these, 359

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Tattvarthasutra the human birth can be said to bear fruit; contemplation of this kind is bodhidurlabhanupreksa. The person who contemplates thus does not become negligent after attaining this rare jewel of human birth. The faith promulgated by Lord Jina has non-injury (ahimsa) as its mark, truthfulness (satya) as its base, humility (vinaya) as its root, and forbearance (ksama) as its strength. It is safeguarded by celibacy (brahmacarya), dominated by quietism (upasama), characterized by restraint (niyati), and supported by non-attachment (aparigraha). Without attaining it, living beings have been wandering in the beginningless mundane existence, undergoing sufferings and misery owing to the rise of inauspicious karmas. If true faith is attained, one is bound to achieve, after enjoying several kinds of worldly-prosperity (abhudaya) and distinction, liberation. This kind of contemplation is dharmasvakhyatatvanupreksa. The person who contemplates thus exhibits true devotion to religion, and endeavours to attain it. The presence in a person of contemplations, such as transitoriness anityanupreksa, helps him practise moral virtues, like forbearance (ksama); it leads to effective stoppage (samvara) of karmas. Contemplation (anupreksa) is mentioned in the middle of virtue - dharma - and conquest by endurance - parisahajaya - since it is the cause of both. He who does contemplation (anupreksa) observes properly the moral virtues and also endures the afflictions. What are the afflictions (parisaha) and for what purpose are these endured? 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' samajhanA / ) 360

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adhyAya-9 Those which are endured so as not to swerve from the path and for the sake of dissociation (nirjara) of karmas are the afflictions (parisaha). As stoppage is the subject under consideration, the path is qualified by stoppage - the path of stoppage (samvara). The afflictions (parisaha) are to be endured so as not to swerve from the path of stoppage (samvara) of karmas and for the dissociation (nirjara) of karmas. Those who endure hunger ( ksudha), thirst (pipasa), etc., do not swerve from the path taught by Lord Jina, and block the influx (asrava) of karmas by practising the path aright. They also experience the fruits of maturing karmas, destroy these progressively and attain liberation. The afflictions (parisaha) are described in the next sutra. kSutpipAsAzItoSNadaMzamazakanAgnyAratistrIcaryAniSadyAzayyAkrozavadhayAcanA'lAbharogatRNasparzamalasatkArapuraskAraprajJA'jJAnAdarzanAni // 9 // [ kSutpipAsAzItoSNadaMzamazakanAgnyAratistrIcaryAniSadyAzayyAkrozavadhayAcanA'lAbharogatRRNasparzamalasatkArapuraskAraprajJA'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| - Hunger - ksudha, thirst - trsa, cold - sita, heat - usna, insect-bite - dansamasaka, nakedness - nagnya, absence of pleasures - arati, woman - stri, pain arising from roaming - carya, discomfort of posture - nisadya, 361

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Tattvarthasutra - uncomfortable couch - sayya, reproach - akrosa, injury - vadha, solicitation - yacana, lack of gain - alabha, disease-roga, pain inflicted by blades of grass - trnasparsa, dirt - mala, absence of reverence and honour - satkarapuraskara, (conceit of) learning - prajna, despair or uneasiness arising from ignorance - ajnana, and lack of faith - adarsana, are the twenty-two afflications (parisaha). Hunger, etc., are the twenty-two kinds of afflictions or hardships. These have to be endured by the ascetic striving after liberation. The saint who fails to obtain pure food or the required quantity of food, and whose torment of hunger is not dispelled, does not seek food in improper places and at improper times. He does not tolerate neglect of his essential duties even to a small extent and is ever enthusiastic in study and meditation. He has practised, on his own as well as due to circumstances, fasting and eating less than his fill on several occasions. He takes only tasteless food. His throat is dry like the redhot vessel on which a few drops of water have been poured. Even when the ascetic is extremely hungry, he feels that not obtaining the gift of food is more beneficial than obtaining it. The ascetic thus conquers the torment of hunger-ksudhaparisahajaya. The ascetic has given up bathing, immersing himself in water and sprinkling his body with water. Like the bird, he has no fixed resting place and abode. He may at times be tormented by parching thirst, owing to various reasons such as unsuitable food (saltish, oily or astringent food), heat of the summer, bilious fever, fasting, and so on. Even then he does not seek remedy, but extinguishes this flame of the fire of thirst by the cool and fragrant water of his meditation kept in the fresh, earthenware pot of fortitude. Such patient endurance of thirst-trsaparisahajaya - is to be extolled. Without garments on his body, the ascetic lives, like the bird, in uncertain places such as on rocks and underneath trees. And when he 362 ......

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adhyAya-9 is beset by extremely cold wind or suffers from frost, he does not think of remedies enjoyed by him formerly, but dwells in the inner apartment of the house of knowledge. His endurance of cold - sitaparisahajaya - is praiseworthy. In summer, the forest has no breeze, no water, and the trees become shadowless as their leaves fall off due to scorching heat of the sun. Still, the ascetic enters the woods and suffers from thirst because of internal causes, such as fasting. Owing to forest-conflagration, scorching wind and oppressive heat of the sun, his throat and palate become parched. Still he does not think of remedies experienced by him formerly on several occasions. He is keenly intent on avoiding injury to living beings and safeguarding his conduct. This is described as endurance of heat-usnaparisahajaya. Here the word 'dansamasaka' - mosquito-bite - is a synecdoche. For instance, 'Let the ghee be safeguarded from crows.' Here the word 'crows' implies all those birds which can damage the ghee. Similarly, 'mosquitoes' imply all kinds of insects such as bees, gnats, small bees, bugs, maggots, ants and scorpions. The ascetic endures pain caused by the biting of such insects without thinking of harming them. His only mantle is the determination to attain emancipation. This is called patient endurance of insect-bites-dansamasakaparisahajaya. The saint embraces nakedness like that of the newborn child. His nakedness is free from stigma. It is extremely difficult to adopt this form. This form frees him from the evils of begging, safeguarding, injury, etc. The saint adopting this form is free from attachment; it is the sole cause of attaining emancipation. The mind of the saint embracing nakedness is free from the excitement of passions and agitation. As he safeguards his celibacy perfectly, his endurance of nakedness-nagnyaparisahajaya - is blameless. The ascetic is indifferent to pleasures of the senses. He stays in vacant houses, temples, tree-hollows, or in mountain-caves - places devoid of singing, dancing, instrumental music, etc. He is immersed in, and derives pleasure from, study and meditation. His heart is closed to the thoughts of worldly pleasures witnessed, heard of, and experienced 363

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Tattvarthasutra formerly, and stories concerning worldly pleasures. His heart is insulated well against Cupid's arrows. He always evinces compassion for the living. He must be understood to have conquered dissatisfaction arising from the absence of pleasures-aratiparisahajaya. In the presence of lovely, intoxicated women in the bloom of youth, the ascetic residing in lonely bowers, houses, etc., is free from agitation or excitement, even upon being disturbed by them. Similarly, he subdues agitation of his senses and his mind, like the tortoise protected by his shell. And the smile, charming talk, amorous glances and laughter, lustful slow movement of women and the arrows of Cupid have no effect on him. This must be understood as the conquest of the disturbance caused by woman-striparisahajaya. Someone has led long celibate life, residing in the habitation of his master. He has learnt the truth about bondage and liberation. He moves from place to place as a worthy recipient of food for the sake of his body, the seat of self-restraint (samyama). As initiated by his master, he practises detachment like the wind. His body has become weak due to frequent fasting, taking less food, limiting the articles of food, giving up stimulating food, etc. He does not roam in directions opposed to his regulations with regard to place and time and which may cause breach of self-restraint. While roaming he wears no shoes and hence his soles are pricked by thorns, sharp stones, etc., causing him pain. Still, he does not think of conveyance, etc., used by him on former occasions. He practises to perfection the daily duties of the ascetic. This must be understood as the endurance of the affliction of roaming-caryaparisahajaya. The ascetic chooses an utterly lonely place, untrodden earlier, like a burial ground, a garden, a vacant house, a mountain cave, or an arbour, examines it carefully with the aid of sunlight and his senses, and adopts, for self-discipline, a definite posture, for a definite time. The roaring of wild animals such as the lion or the tiger does not engender fear in him. The troubles caused by others are unable to swerve him from the path to liberation. His body does not change the posture, such as the virasana or the utkutika, which he had adopted. 364

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adhyAya-9 This is ascertained as conquest of the discomfort of posture nisadyaparisahajaya. When the body of the ascetic gets exhausted by prolonged study or meditation or walking, he goes to sleep on hard, uneven ground, abounding in pebbles and fragments of broken jars, very cold or very hot, for a few minutes. He stretches his body on one side like a stick. For the sake of avoiding injury to the living organisms, he remains still, without changing side, like the fallen tree or the dead body. He contemplates constantly on knowledge and does not move his body even when tormented by evil spirits. Thus he overcomes the discomfort caused by uncomfortable couch - sayyaparisahajaya - for an indefinite time. The saint pays no attention to the harsh, uncivil and vulgar words of persons of perverted attitude betokening censure and contempt; words which can easily provoke the flame of anger. Though he is in a position to instantly counter such evil-doers, he remains unperturbed. He thinks that the spoken words are due to fruition of sinful karmas; he remains intent on practising austerities and does not make room for even the slightest passion (kasaya). He thus overcomes reproach - akrosaparisahajaya. On being beaten and tormented by wicked men with sharp swords, maces, pestles, etc., the ascetic does not entertain ill-feelings against them. He thinks, "This is due to my former evil deeds. What can these wretched people do to me? The body is transient like the bubble and is the cause of misery. These people can harm only my transient body, and not my lasting faith, knowledge and conduct.' Reflecting in this manner the ascetic considers the cutting of his body by an adze or the application of sandalwood paste as equal. He thus overcomes the injury done to him-vadhaparisahajaya. As the ascetic is absorbed in practising internal and external austerities, his body is emaciated, and he looks a mere skeleton. Like the dried-up tree without strength or shade due to the extreme heat of the sun, the physical frame of the ascetic is a mere assemblage of skin, bones and arteries. Even on the point of death, he does not meanly and 365

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Tattvarthasutra piteously, by words, facial expression or gesture, beg for food, habitation, medicine, etc. Even at the time set for soliciting food, he is difficult to be seen like the flash of lightning. This is endurance of the affliction of solicitation - yacanaparisahajaya. Like the wind the ascetic is not attached to anything. He goes from place to place and takes food only once a day. He observes complete silence or regulation of speech (bhasasamiti). He displays his form only once. He takes food from his hands. The feeling of disgust does not enter his mind even on not getting food for several days and in several homes. He has no interest in testing the merits of host. 'Lack of gain is of greater virtue to me than gain.' The ascetic who is contented in this manner conquers the lack of gain-alabhaparisahajaya. The body is the repository of all kinds of impurities, transient and defenceless. The ascetic, therefore, does not entertain the thought or desire for the body, and does not adorn it. As the body is the means for acquiring the jewels of merit, and accumulating and safeguarding these, he accepts several kinds of useful food to keep the body intact, just as lubricating the axle of the wheel or application of ointment to a wound is indispensable. Sometimes, owing to unsuitable food and drink, he is afflicted with hundreds of diseases, such as gout, at the same time. He is not subjugated by these. He may even possess extraordinary powers of cure acquired by his austerities. Still he does not utilize these powers to get himself cured; he has no attachment towards the body. This is the conquest of the affliction of disease - rogaparisahajaya. The word 'trna'-a blade of grass - implies anything which causes pain. When dried blades of grass, hard pebbles, thorns, sharp stones, spears, etc., cause pain to the soles of the feet, the ascetic does not give his attention to it. He carefully avoids injury to minute organisms during walking, sitting and sleeping. This is the conquest of the affliction caused by blades of grass, etc. - trnasparsadi parisahajaya. The ascetic takes the vow of non-bathing until death for the sake of avoiding injury to water-bodied organisms. He perspires profusely in the extreme heat of the sun and particles of dust wafted by the wind ........................ 366

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adhyAya-9 adhere to his wet body. And even when itching prevails owing to scab, eczema or ringworm, he does not scratch or rub his body. He is engaged in cleansing the soul from the mire of karmic impurities which clog the soul with the pure water of right knowledge and conduct. And naturally he overcomes the discomfort or affliction caused by dirt - malaparisahajaya. The word 'satkara' means reverence and commendation. The word 'puraskara'is giving the place of honour or offering welcome. 'In these respects I am disregarded. I have practised celibacy for long and I am a great ascetic. I have clear knowledge of what it means to get established in own soul-svasamaya - and to wander in externalities - parasamaya. I have won over my disputants on several occasions. But I am not honoured with reverence, offer of a high seat, and so on, by anyone. The misbelievers, on the other hand, are seen to worship and honour persons with very little knowledge; treating them as allknowing, they proclaim their false religion. It is said in the Scripture that deva worship the ascetic who performs great austerities. If this be true, why is it that I am not reverenced?' The monk who avoids such thoughts overcomes the affliction caused by the absence of reverence and honour-satkarapuraskaraparisahajaya. 'I am highly learned and well-versed in all branches of scriptural knowledge-anga, purva, and prakirnaka- and proficient in language, grammar, logic and spiritual science. Other learned men are insignificant in front of me, like the light of the fire-fly in front of the sun.' The ascetic who is free from such pride in his learning overcomes the affliction caused by (conceit of) learning-prajnaparisahajaya. 'I have to put up with such contemptuous remarks as, 'he is stupid, dull-witted and ignorant like an animal'. Though I perform severe austerities and am free from negligence, still I have not acquired excellence in knowledge. The ascetic who avoids such thoughts overcomes the affliction caused by despair or uneasiness arising from ignorance - ajnanaparisahajaya. 'My heart is pure with the attitude of supreme detachment. I am wellversed in the true knowledge of all the categories. I worship the great . . . . . . . . . . . . . . . . . . . . . . . . 367

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Tattvarthasutra ones - the Arhat, the temple, the saint and the religion. Though I have been an ascetic for a pretty long time, I have not been able to attain remarkable knowledge. It is said in the Scripture that long fasting begets great things such as miraculous powers. But it does not appear to be true. So asceticism is useless. It is useless to observe vows.' The ascetic who, out of his pure right belief, does not think in this manner conquers the affliction caused by lack of faith - adarsanaparisahajaya. The ascetic, who endures these afflictions (parisaha) without evil thoughts, attains great stoppage (samvara) of karmas, as influx (asrava) caused by attachment and aversion is obstructed. Do all these afflictions occur to all saints endeavouring to cross over the dense forest of transmigration, or is there any peculiarity? These afflictions occur differently according to the stages of conduct. But in the two cases, described below, this should be known definitely. sUkSmasAmparAyachadmasthavItarAgayozcaturdaza // 10 // [ sUkSmasAmparAyachadmasthavItarAgayoH ] sUkSmasAmparAya (dasaveM) tathA chadmastha vItarAga (gyArahaveM - bArahaveM guNasthAna) meM [ caturdaza ] 14 parISaha sambhava haiN| Fourteen afflictions (parisaha) are possible in case of the saints in the tenth - suksmasamparaya - and the eleventh/twelfth - chadmastha vitaraga - stages. usna, insect-bite - Hunger - ksudha, thirst - trsa, cold - sita, heat dansamasaka, pain arising from roaming - carya, uncomfortable couch - sayya, injury - vadha, lack of gain - alabha, disease- roga, pain inflicted by blades of grass - trnasparsa, dirt - mala, (conceit of) 368 ...... -

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adhyAya-9 learning-prajna, and despair or uneasiness arising from ignorance - ajnana, are the fourteen afflictions (parisaha). The mention of 'fourteen' implies that the other afflictions do not occur in these stages. An objection is raised. As there is no deluding karma in the twelfth stage, the eight afflictions originating from it are absent, and hence the rule limiting the afflictions to fourteen in their case is appropriate. But there is the rise of the deluding karma in the tenth stage. Hence the number fourteen is not appropriate to the saint of the tenth stage. The objection is not valid as in that stage there is mere presence of the deluding karma. There is merely the rise of the gleaming (samjualana) passion (kasaya) of greed (lobha), and that too is very minute. So virtually the tenth stage is similar to the twelfth stage and the limit fourteen is applicable to it too. It is further argued that the afflictions such as hunger do not arise, as the rise of deluding karma is either absent or very slight. Hence it is not fit to speak of the conquest of such afflictions. But it is not so. What is the reason? The potentiality alone is referred to here, similar to the capacity of the highest kind of deva (Sarvarthasiddhi deva) to reach the seventh infernal region. (But they never go there, as there is no inclination, curiosity or need for them to do so.) If these afflictions occur to the embodied saint, how many afflictions arise in case of the Omniscient Jina, who still experiences the effects of four aghati karmas? TohlGgT FUA 118811 [jine] terahaveM guNasthAna meM jinendradeva ke [ ekAdaza ] Upara batAye gaye caudaha meM se alAbha, prajJA aura ajJAna, ina tIna ko chor3akara bAkI ke gyAraha parISaha (kevala upacAra se) sambhava haiN| Eleven afflictions (parisaha) figuratively occur to the Omniscient Jina. In reality, he is free from all afflictions. 369

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Tattvarthasutra Though the four destructive karmas have been destroyed by Lord Jina, eleven afflictions arising from the feeling-producing (vedaniya) karmas are said to occur. It is argued that it is not proper to speak of afflictions in case of the Omniscient Lord Jina, as hunger and other afflictions do not occur in the absence of rise of the deluding (mohaniya) karmas. It is no doubt true. Though there are no afflictions of hunger, etc., owing to mere presence of material-karmas (dravyakarma) these are attributed to Lord Jina figuratively. With the destruction of knowledge-covering Gnanavarana) karmas and the manifestation of omniscience which knows all things simultaneously, still meditation is attributed to Lord Jina, from the point of view of the destruction of karmas, the result of meditation. Otherwise, eleven afflictions 'do not arise' in case of Lord Jina is appropriate. 'Do not arise' must be supplied, as sutra are supplemented in this way. It is admitted that the incomplete part of a sentence is to be supplied and it is within the rights of the commentator. Without the help of the rise of the deluding karmas, there are no afflictions such as hunger, etc. If some afflictions only occur to the saints in the tenth stage, etc., to whom do all of these occur? alg{4143 of 118811 [bAdarasAmparAye] bAdarasAmparAya arthAt sthUlakaSAya vAle jIvoM ke [ pat ] Hd Rie radi All afflictions (parisaha) can arise in case of the ascetic with gross passions - badarasamparaya. The word 'samparaya' means passions (kasaya) and 'badara' means gross. The ascetic with gross passions is called 'badarasamparaya'. This is not a specific stage in spiritual development. The term, "gross .. . . . . . . . . . . . . . . . . . . . . . 370

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adhyAya-9 passions', indicates the meaning. This term includes ascetics from the sixth stage up to the ninth stage - pramattasamyata, apramattasamyata, apurvakarana, and anivrttibadarasamparaya. As the passions (kasaya) have not been destroyed in their case, all the afflictions occur to them. In what types of conduct do all the afflictions occur? All the afflictions occur to those of the first three types of conduct, namely, samayika, chedopasthapana and pariharavisuddhi (see sutra 9-18). The particular stages with regard to the afflictions have been ascertained. But what karmas cause what afflictions? FIHIUT usITFID 118311 [ jJAnAvaraNe ] jJAnAvaraNa ke udaya meM [ prajJA'jJAne ] prajJA aura ajJAna - ye do parISaha hote haiN| Extraordinary learning - prajna, and ignorance - ajnana, are caused by knowledge-covering (jnanavarana) karmas. This is improper. What is improper? The affliction of ignorance is consistent with the presence of knowledge-covering (jnanavarana) karmas. But extraordinary learning arises in the absence of knowledge-covering (jnanavarana) karmas. The answer is that extraordinary learning, arising from destruction-cum-subsidence - ksayopasama - begets pride in the ascetic on the rise of other knowledge-covering (jnanavarana) karmas. The affliction of (conceit of) extraordinary learning - prajna - does not arise on total destruction (ksaya) of knowledge-covering (jnanavarana) karmas. So it is appropriate to say that the affliction of conceit of) extraordinary learning - prajna - arises in the presence of knowledge-obscuring (jnanavarana) karmas. . . . . . . . . . . . . . . . . . . . . 371

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Tattvarthasutra The karmas causing other afflictions are described in the next sutra. darzanamohAntarAyayoradarzanAlA bhau // 14 // [ darzanamohAntarAyayoH ] darzanamoha aura antarAya karma ke udaya meM [ adarzanAlAbhau ] krama se adarzana aura alAbha parISaha hote haiN| Lack of faith - adarsana, and lack of gain - alabha, are caused by faith-deluding (darsanamoha) and obstructive (antaraya) karmas, respectively. The words are taken respectively. Faith-deluding (darsanamoha) karmas give rise to the affliction of perverted faith - adarsana. And obstructive (antaraya) karmas give rise to the affliction of lack of gain -alabha. Faith-deluding (darsanamoha) here means samyaktvamohaniya ksayopasamika samyaktva or vedaka samyaktva. Three faults wavering (cala), taint (mala), and faltering (agadha) - accompany right-belief (samyaktva) on the rise of faith-deluding (darsanamoha) karmas. The fault of wavering (cala) implies that although the ascetic has faith on the Supreme Teacher - apta, the Scripture - agama, and the nature of substances - padartha, he entertains thoughts of their nature being different from what he believes it to be. For example, he may entertain the thought that Lord Parsvanatha saves him from calamities. The fault of taint (mala) implies the presence of doubt (sanka), etc., in what he believes. The fault of faltering (agadha) implies occasional irresoluteness in the belief. For example, he may entertain the thought that the particular temple belongs to him. If the first kind of deluding (mohaniya) karmas cause one affliction, how many afflictions are caused by the second type? 372

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adhyAya-9 cAritramohe nAgnyAratistrIniSadyAkrozayAcanA satkArapuraskArAH // 15 // [cAritramohe ] cAritramohanIya ke udaya meM [ nAgnyAratistrIniSadyAkrozayAcanAsatkArapuraskArAH ] nAgnya, arati, strI, niSadyA, Akroza, yAcanA aura satkArapuraskAra - ye sAta parISaha hote haiN| Afflictions of nakedness - nagnya, absence of pleasures - arati, woman - stri, posture - nisadya, reproach - akrosa, solicitation - yacana, and reverence and honour - satkarapuraskara, are caused by the conduct-deluding (caritramoha) karmas. Delusion (moha) has been said to cause afflictions like nakedness - nagnya, mentioned above. But how can the affliction of posture - nisadya, be caused by the rise of delusion (moha)? On the rise of delusion (moha), thoughts of violence arise. And avoidance of injury is the object of the posture - nisadya. That is why the affliction of the posture - nisadya - has been said to fall under the conduct-deluding (caritramoha) karmas and not under the feeling (vedaniya) karmas. What karmas are the causes of the remaining afflictions? vedanIye zeSAH // 16 // [ vedanIye ] vedanIya karma ke udaya meM [zeSAH ] bAkI ke gyAraha parISaha arthAt kSudhA, tRSA, zIta, uSNa, daMzamazaka, caryA, zayyA, vadha, roga, tRNasparza, aura mala hote haiN| . . . . . . . . . . . . . . . .. . . . . . . 373

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Tattvarthasutra The remaining afflictions are caused by the feeling (vedaniya) karmas. Eleven afflictions have already been mentioned. Other than these eleven, the eleven are remaining afflictions. These occur on the rise of feeling (vedaniya) karmas. What are these afflictions? These afflictions are hunger - ksudha, thirst - trsa, cold - sita, heat - usna, insect-bite - dansamasaka, pain arising from roaming carya, uncomfortable couch - sayya, injury - vadha, disease roga, pain inflicted by blades of grass-trnasparsa, and dirt-mala. The causes, definitions and divisions of the afflictions have been described. How many of these can occur simultaneously to a single soul? ekAdayo bhAjyA yugapadekasminnaikonaviMzateH // 17 // [ ekasmin yugapat ] eka sAtha eka AtmA meM [ ekAdayo ] eka se lekara [ A ekonaviMzateH ] unnIsa taka parISaha [ bhAjyAH ] ho sakate haiN| From one to nineteen afflictions can occur simultaneously in a single soul. Nineteen afflictions can occur simultaneously in a single soul. How is it? Only one of these two-cold - sita, and heat - usna - can occur at a time. Similalry, only one out of these three-pain arising from roaming carya, couch - sayya, and posture - nisadya - can occur at a time. How? These do not occur simultaneously. While lying in bed, one is not seated and one does not walk. Thus, a maximum of only nineteen afflictions can occur simultaneously to one soul. How can extraordinary learning-prajna, and ignorance - ajnana, occur to the 374

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adhyAya-9 same soul simultaneously, as these also are opposed to each other? But there is no inconsistency here. The affliction of extraordinary learning - prajna - is with regard to the scriptural knowledge while that of ignorance - ajnana - pertains to non-manifestation of clairvoyance, etc. The five causes of stoppage (samvara) - control - gupti, carefulness - samiti, virtue - dharma, contemplation - anupreksa, and conquest by endurance - parisahajaya - have been described. Now the causes of stoppage (samvara) that constitute conduct (caritra) are mentioned in the next sutra. sAmAyikacchedopasthApanAparihAravizuddhisUkSmasAmparAyayathAkhyAtamiti cAritram // 18 // [ sAmAyikacchedopasthApanAparihAravizuddhisUkSmasAmparAyayathAkhyAtam ] sAmAyika, chedopasthApanA, parihAravizuddhi, sUkSmasAmparAya aura yathAkhyAta [ iti cAritram ] isa prakAra cAritra ke pA~ca bheda haiN| Equanimity - samayika, reinitiation - chedopasthapana, purity of non-injury - pariharavisuddhi, slight passion - suksmasamparaya, and perfect-conduct - yathakhyata, are the five kinds of conduct (caritra). Now self-restraint (samyama) has been mentioned among the ten moral virtues (dharma) or duties. And that itself is conduct (caritra). Hence it is meaningless to mention conduct (caritra) again. But this objection is not valid. Though it is included among the ten virtues, conduct (caritra) is described at the end in order to indicate that it is the direct cause of liberation. Equanimity - samayika - has been described earlier (see sutra 7-21). It is of two kinds - with and without 375

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Tattvarthasutra time limit. Study (svadhyaya), etc., are for a limited time. Restraint in roaming (iryapatha), etc., are without time limit; that is, the ascetic has to observe these throughout his lifetime. Sometimes, owing to carelessness (pramada), the ascetic deviates from his vows and commits injury, and so on. When he is installed again in his vows, according to the rules, that is called the conduct of reinitiation chedopasthapana. Or chedopasthapana connotes the removal of mental impurity. Refraining from injury (himsa) to living beings is 'parihara'. 'Pariharavisuddhi' is purity of conduct (caritra) emanating from refraining from injury (himsa). The conduct (caritra) in which passions (kasaya) are present only in negligible quantity is conduct (caritra) with slight passion - suksmasamparaya. On the subsidence (quiescence) or destruction (ksaya) of the entire deluding (mohaniya) karmas, the soul is characterized by its inherent nature - atmasvabhava.1 And this is called perfect or ideal conduct (athakhyatacaritra). This has been described by those in the previous stages of conduct, but has not hitherto been experienced by them prior to destruction or subsidence of deluding (mohaniya) karmas. This arises on the destruction or subsidence of the entire deluding karmas, as the meaning of 'atha' is immediate succession. Or, the alternative reading is 'yathakhyata'. That is, the nature of the soul manifests just as it ought to be. The word 'iti' must be understood in the sense of completion. That is, it indicates that from perfect conduct follows the total destruction of all karmas. The five kinds of conduct in the sutra are mentioned in order of their superiority. Conduct (caritra) has been described. The sutra next to the one describing the causes of stoppage (samvara) mentions austerity (tapa). Now austerity (tapa) must be described. It is of two kinds, external (bahya) and internal (abhyantara). Each is of six subdivisions. The external (bahya) austerities are mentioned first. 1- The state of the soul when it is rid of (moha) and agitation (ksobha) is its own-nature (atmasvabhava) - samya. (see 'Pravacanasara', verse 1-7). 376 .........

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adhyAya-9 anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsana kAyaklezA bAhyaM tapaH // 19 // [anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsanakAyaklezA] samyak anazana, samyak avamaudarya, samyak vRttiparisaMkhyAna, samyak rasaparityAga, samyak viviktazayyAsana aura samyak kAyakleza - ye [bAhyaM tapaH] chaha prakAra ke bAhya tapa haiN| The six kinds of external (bahya) austerities (tapa) are fasting - anasana, reduced diet - avamaudarya, special restrictions for begging food - vittiparisamkhyana, giving up stimulating and delicious food - rasaparityaga, lonely habitation - viviktasayyasana, and mortification of the body - kayaklesa. The external austerity (tapa) of fasting - anasana - is intended to promote self-control (samyama) and discipline, destroy attachment (raga) and karmas, and attain excellent meditation (dhyana) and scriptural knowledge. It is not done for temporal benefits. Reduced diet - avamaudarya - is intended to develop vigilance in self-control (samyama), suppress evils, contentment, and study with ease. Special restrictions for begging food - vrttiparisamkhyana - consist in limiting the number of houses, etc., for begging food, and these are intended for overcoming desire. The fourth is giving up stimulating and delicious food - rasaparityaga - such as ghee (clarified butter). It is intended to curb excitement caused by the senses, overcome sleep, and facilitate study. The ascetic has to make his abode in lonely places or houses, which are free from insect afflictions, in order to maintain, without disturbance, celibacy, study, meditation, and so on. This is the fifth austerity of lonely habitation - viviktasayyasana. Standing in the sun, dwelling under trees, sleeping in an open place without roof, adopting . . . . . . . . . . . . . . . . . . . . 377

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Tattvarthasutra various kinds of postures all these constitute the sixth austerity, namely, mortification of the body -kayaklesa. What is the object of this? The object of this is to cultivate patient endurance of bodily pain and suffering in order to remove attachment to pleasures and to proclaim the glory of the teachings of Lord Jina. What is the difference between affliction (parisaha) and mortification (kayaklesa)? Affliction is what occurs by chance. Mortification is selfimposed. Why is this called external? This is called an external austerity (tapa) because it depends on external environment and is seen by others. The divisions of internal austerities (tapa) are described next. - prAyazcittavinayavaiyAvRttyasvAdhyAyavyutsargadhyAnAnyuttaram // 20 // [ prAyazcittavinayavaiyAvRttyasvAdhyAyavyutsargadhyAnAni ] samyak rUpa se prAyazcitta, vinaya, vaiyAvRttya, svAdhyAya, vyutsarga aura dhyAna [ uttaram ] ye chaha prakAra ke Abhyantara tapa haiN| Expiation - prayascitta, reverence - vinaya, service - vaiyavrttya, study - svadhyaya, renunciation - vyutsarga, and meditation - dhyana, are the internal (abhyantara) austerities (tapa). How are these internal? These are internal as the mind is restrained or subdued through these. The removal of faults due to negligence (pramada) is expiation (prayascitta). Veneration to the holy personages is reverence (vinaya). Service (vaiyavrttya) is the help rendered to the saints in difficulty by bodily activity or with things. Contemplation of knowledge or giving up sloth or idleness is study (svadhyaya). The giving up of the attitude of 'I' and 'mine' is 378

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adhyAya-9 renunciation (vyutsarga). Checking the ramblings of the mind is meditation (dhyana). The subdivisions of internal (abhyantara) austerities (tapa) are mentioned next. navacaturdazapaJcadvibhedA yathAkramaM prAradhyAnAt // 21 // [prAk dhyAnAt ] dhyAna se pahale ke pA~ca tapoM ke [ yathAkramaM] anukrama se [ navacaturdazapazcadvibhedAH] nau, cAra, dasa, pA~ca aura do bheda haiM, arthAt prAyazcita ke nau, vinaya ke cAra, vaiyAvRttya ke dasa, svAdhyAya ke pA~ca aura vyutsarga ke do bheda haiN| Prior to meditation (dhyana), these (internal austerities) are of nine, four, ten, five, and two kinds, respectively. From the use of the term 'respectively' these are taken as follows. Expiation - prayascitta - is of nine kinds. Reverence - vinaya - is of four kinds. Service - vaiyavittya - is of ten kinds. Study - svadhyaya - is of five kinds. Renunciation-vyutsarga-is of two kinds. Meditation is excluded here as there is plenty to be said about it. Hence it will be described later. The subdivisions of the first, expiation-prayascitta, are described. AlocanapratikramaNatadubhayavivekavyutsargatapazcheda parihAropasthApanAH // 22 // [ AlocanapratikramaNatadubhayavivekavyutsargatapazchedaparihAropasthApanAH] AlocanA, pratikramaNa, tadubhaya, viveka, vyutsarga, tapa, cheda, parihAra, upasthApanA, ye prAyazcitta tapa ke nau bheda haiN| .. . . . . . . . . . . . . . . . . . 379

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Tattvarthasutra The nine subdivisions of expiation - prayascitta - are confession - alocana, repentance - pratikramana, combination of the first two - tadubhaya, discrimination - viveka, giving up attachment to the body - vyutsarga, penance - tapa, suspension - cheda, expulsion - parihara, and reinitiation - upasthapana. Relating, without the ten faults, one's transgressions to the master is confession -alocana. Expression of penitence by uttering, "My fault be condoned," is repentance-pratikramana. As the sin is corrected by the combination of the two, it is twofold expiation, called 'tadubhaya'. The dissociation or separation from food, drink, implements that cause sense-indulgence is discrimination - viveka. "Vyutsarga' is performance of austerities, such as standing in a place, getting rid of attachment to the body, for a limited time. Penance - tapa - is fasting, taking less than one's fill, etc. Discounting the period of penance by a week, a fortnight, a month, etc., is suspension - cheda. Expelling one from the order for a fortnight, a month, etc., is expulsion - parihara, another kind of expiation. Reinitiation - upasthapana - consists in initiation into the order once again. The subdivisions of reverence - vinaya - are mentioned in the next sutra. jJAnadarzanacAritropacArAH // 23 // [ jJAnadarzanacAritropacArAH ] jJAnavinaya, darzanavinaya, cAritravinaya aura upacAravinaya - ye vinaya tapa ke cAra bheda haiN| The four subdivisions of reverence - vinaya - are reverence to knowledge - jnanavinaya, faith - darsanavinaya, conduct - caritravinaya, and the custom . . . . . . . . . . . . 380

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adhyAya-9 of homage - upacaravinaya. Reverence (vinaya) is added to the words in the sutra - reverence to knowledge - jnanavinaya, reverence to faith - darsanavinaya, reverence to conduct - caritravinaya, and reverence to the custom of homage - upacaravinaya. Acquiring knowledge, practising knowledge, recollecting knowledge, and so on, with great veneration and with the object of attaining liberation, constitute reverence to knowledge. Belief in the nature of reality without doubt, etc., is reverence to faith. Absorption in conduct, with knowledge and faith, by the right-believer (samyagdesti) is reverence to conduct. Rising up, offering welcome and making obeisance in the presence of the head of the order of ascetics and other great ones constitute reverential homage. Making obeisance with the body, speech or mind, extolling their merits and recollecting them, even with regard to the great ones who are not present, also constitute reverence to the custom of homage. The subdivisions of respectful service - vaiyaurttya - are described next. AcAryopAdhyAyatapasvizaikSaglAnagaNakulasaMghasAdhu HFISIAT4 117811 [ AcAryopAdhyAyatapasvizaikSaglAnagaNakulasaMghasAdhumanojJAnAm ] AcArya, 398221, 0407, star, A, TUT, ogs, LE, FL BIN HATET - inakI sevA karanA so vaiyAvRttya tapa ke dasa bheda haiN| The ten subdivisions of respectful service - vaiyavittya - are: respectful service to the head - acarya, the preceptor - upadhyaya, the ascetic - tapasvi, the disciple - saiksa, 381

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Tattvarthasutra the ailing ascetic - glana, the congregation of aged saints - gana, the congregation of disciples of a common teacher - kula, the congregation of the four orders of ascetics - samgha, the long-standing ascetic - sadhu, and the saint of high reputation - manojna. Respectful service is of ten kinds, for its objects are of ten kinds - service rendered to the head of the congregation, service rendered to the preceptor, and so on. 'Acarya' is the head from whom the vows are taken and practised. 'Upadhyaya' is the preceptor under whom the Scripture is studied in order to attain liberation. "Tapasvi' is the saint who practises long fasts, etc. The disciple saint is called 'saiksa'. 'Glana' is the saint whose body is afflicted on account of illness, etc. 'Gana'is the congregation of old ascetics. "Kula'is the congregation of disciples of the same head. 'Samgha' is the fourfold community of ascetics consisting of anagara, yati, rsi, and muni.1 The ordinary ascetic is the anagara. The yati has the ability to engage in purecognition (suddhopayoga); he reaches the advanced stages (sreni) called upasama and ksapaka. The muni is the one endowed with special knowledge (jnana) that may take the form of avadhijnana, manahparyayajnana and kevalajnana. The tsi is the one endowed with special accomplishment (yddhi). "Sadhu' is the saint of longstanding. "Manojna' is the saint of high reputation. When these are subject to illness, affliction or perverted faith, rendering help to them with bodily activity or other materials is respectful service - vaiyaurttya. This is done for attaining equanimity or concentration, for overcoming the feeling of disgust and for proclaiming affection to the members of the order of saints. The subdivisions of study - svadhyaya - are described in the next sutra. 1 - see Mailladhavala's 'Nayacakko', verse 332. .. . . . . . . . . . . . . . . . . . . . . 382

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adhyAya-9 vAcanApRcchanAnuprekSA'mnAyadharmopadezAH // 25 // [ vAcanApRcchanAnuprekSA'mnAyadharmopadezAH ] vAcanA, pRcchanA, anuprekSA, AmnAya aura dharmopadeza - ye svAdhyAya ke pA~ca bheda haiN| The five subdivisions of study - svadhyaya - are: teaching -- vacana, questioning - prcchana, reflection - anupreksa, recitation - amnaya, and preaching - dharmopadesa. Teaching - vacana - consists in teaching of the Scripture - words or meanings or both - with precision. Putting questions to others with the object of clearing doubts or strengthening one's knowledge is questioning-prrcchana. Contemplation on the knowledge acquired is reflection- anupreksa. Recitation - amnaya is repeating the text again and again with correct pronunciation. Preaching - dharmopadesa - is narrating moral stories, etc., for the benefit of the suitable recipients. What is the purpose of these five types of study svadhyaya? The objects are extraordinary knowledge, purity in disposition, wholesome fear of worldly existence, progress of austerities, and freedom from transgression. The subdivisions of renunciation-vyutsarga - are described next. bAhyAbhyantaropadhyoH // 26 // [ bAhyAbhyantaropadhyoH ] bAhya aura abhyantara upadhi kA vyutsarga yaha do prakAra kA vyutsarga tapa haiN| The two subdivisions of renunciation - vyutsarga giving up external (bahya) and internal (abhyantara) appendages (upadhi). are: 383

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Tattvarthasutra Vyutsarga' means giving up. It is of two kinds, giving up the external appendages (upadhi) and giving up the internal appendages. House, riches, grain, etc., which do not become one with the soul, are external appendages. The passions like anger, which are the dispositions of the soul, are internal appendages. Similarly, renouncing attachment for the body for a particular period or for one's lifetime is also considered as giving up of internal appendage. What is the purpose of this penance? The object is to cultivate detachment and fearlessness, and to dispel yearning for living. Meditation-dhyana - was set apart for elaborate treatment. It is now time to discuss its divisions. But, passing it over, its agent, nature and duration are described. uttamasaMhananasyaikAgracintAnirodho dhyAnamAntarmuhUrtAt // 27 // [ uttamasaMhananasya] uttama saMhanana vAle kA [A antarmuhUrtAt ] antarmuhUrta taka [ ekAgracintAnirodho dhyAnam ] ekAgratApUrvaka cittavRtti kA jo nirodha hai so dhyAna hai| Concentration of thought on one particular object is meditation - dhyana. In case of the person with superior (first three kinds of) physical sturdiness and strength - samhanana - it extends up to one muhurta. The first three kinds of physical sturdiness and strength - vajrarsabhanaraca samhanana, vajranaraca samhanana, and naraca samhanana - are included here. Meditation (dhyana) is possible for the individuals possessing these three physical structures. But salvation is possible only for the ascetic with the first kind of physical structure. He who has the best physical structure is the agent. .. . . . . . . . . . . . . . . . . . . . . 384

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adhyAya-9 'Ekagra' means having one point, edge or object. Thought is characterized by throbbing or quivering, as it embraces several objects. Concentration is turning the thought away from several objects and fixing it on one. By this the nature of meditation has been described. 'Muhurta' is the period of time. Within one muhurta is 'antarmuhurta'. The time limit is within one muhurta. It is not possible to maintain concentration beyond that. A contention is raised: if curbing or restraining the thought is meditation then meditation is non-existent like the horns of a donkey. There is no contradiction. It is said to be non-existent from the point of view of the removal of other thoughts, but existent with regard to the particular thought. Non-existence is the other form of existence and it too is the characteristic of an object, as it is admitted to be a cause. Or 'nirodha' is not an abstract noun. What else is it? It is a verbal noun. That which is confined is confinement. Confinement of thought is the purport. Knowledge which shines without quivering, like the steady flame, is meditation-dhyana. The types of meditation-dhyana - are mentioned next. ArtaraudradharmyazuklAni // 28 // [ ArtaraudradharmyazuklAni ] Arta, raudra, dharmya aura zukla - ye dhyAna ke cAra bheda haiN| The four subdivisions of meditation - dhyana - are: painful (sorrowful) - arta, the cruel - raudra, the virtuous (righteous) - dharmya, and the pure - sukla. That which is the cause of pain is 'arta'. 'Raudra' means cruel temperament. 'Dharmya' has been defined as 'with virtue'. That which arises from purity is 'pure' - sukla. These four kinds of 385

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Tattvarthasutra meditation are divided into two classes, good and evil, or auspicious and inauspicious. The former two are inauspicious as these lead to influx (asrava) of inauspicious karmas or demerit (papa). The latter two are called auspicious as these are capable of destroying karmas. What are these? pare mokSahetU // 29 // [ pare ] jo cAra prakAra ke dhyAna kahe unameM se anta ke do arthAt dharmyadhyAna aura zukladhyAna [ mokSahetU ] mokSa ke kAraNa haiN| The last two subdivisions of meditation - dhyana - are the causes of liberation (moksa). 'Para' is the last one. 'Pare'is the dual number; it means the last two. The last two kinds of meditation - the virtuous (dharmya), and the pure (sukla) - are the causes of liberation. It follows from this that the sorrowful (arta) and the cruel (raudra) kinds of meditation are the causes of transmigration. How? There is no other third goal. The sorrowful (arta) meditation is of four kinds. The first kind is described in the next sutra. ArtamamanojJasya samprayoge tadviprayogAya smRtisamanvAhAraH // 30 // [amanojJasya samprayoge] aniSTa padArtha kA saMyoga hone para [tadviprayogAya] usako dUra karane ke liye [ smRtisamanvAhAraH] bArambAra vicAra karanA so [Artam ] 'aniSTa saMyogaja' nAma kA ArtadhyAna hai| . . . . . . . . . . . . . 386

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adhyAya-9 On the contact of disagreeable (amanojnya) objects, thinking again and again for their removal, is the first kind of sorrowful (arta) meditation. Disagreeable objects include poison, prickly thorns, enemies and weapons. As these cause pain, these are called disagreeable. On their contact, the individual thinks again and again wishing for their removal. This is the first type of sorrowful (arta) meditation. The second type of sorrowful (arta) meditation is described next. 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 - thinking again and again for regaining the agreeable (manojnya) objects that have been lost - is the second kind of sorrowful (arta) meditation. How contrary? Contrary to what has been mentioned. This is the purport. When agreeable objects, such as the son, the wife or the wealth, are lost, thinking again and again for regaining them is the second type of sorrowful (arta) concentration. The third type of sorrowful (arta) meditation is described next. vedanAyAzca // 32 // [vedanAyAH ca ] vedanA hone para use dUra karane ke liye bArambAra cintavana 387

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Tattvarthasutra karanA so 'vedanAjanya' ArtadhyAna hai| In case of suffering from pain, thinking again and again for its removal is the third kind of sorrowful (arta) meditation. The word 'vedana' is used in the meanings of feeling - pleasure and pain. But here it is used in the sense of pain as we are discussing sorrow. When pain is caused by disease, such as gout and rheumatism, thinking again and again for its removal is the third type of sorrowful concentration. The fourth type of sorrowful (arta) meditation is described next. nidAnaM ca // 33 // [nidAnaM ca ] bhaviSyakAla sambandhI viSayoM kI prApti meM citta ko tallIna kara denA so 'nidAnaja' ArtadhyAna hai| The wish for enjoyment - nidana - is the fourth kind of sorrowful (arta) meditation. Being tormented by the desire for pleasures, thinking again and again wishing for the pleasures not attained is the fourth type of sorrowful (arta) meditation. Who are affected by these four types of sorrowful (arta) meditation? tadaviratadezaviratapramattasaMyatAnAm // 34 // [tat ] vaha ArtadhyAna [ aviratadezaviratapramattasaMyatAnAm ] avirata - 388

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pahale cAra guNasthAna, dezavirata chaTThe guNasthAna meM hotA hai / - adhyAya-9 pA~cavAM guNasthAna, aura pramattasaMyata These occur in case of laymen without small vows - avirata, laymen with small vows - desavirata, and nonvigilant ascetics - pramattasamyata. Laymen without small vows - 'avirata' - comprise all those up to the spiritual stage of vowless right belief-asamyatasamyagdrsti. Laymen in the stage of partial vows - samyatasamyata - are called 'desavirata'. The ascetics with perfect vows but with occasional deviation due to fifteen faults of negligence (pramada) are called 'pramattasamyata'. In case of laymen of both classes, all the four types of sorrowful (arta) meditation occur, as they are actuated by non-restraint. But in case of the non-vigilant ascetic, the first three, excluding the last one, occur occasionally owing to negligence or inadvertence. The types of sorrowful (arta) meditation have been explained with their names, etc. The names, causes and possessors of the second kind - the cruel (raudra) meditation-are described next. 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 ke pA~ca ) guNasthAnoM meM hotA hai| Cruel (raudra) meditation relates to injury - himsa, untruth - asatya, stealing - steya, and safeguarding of 389

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Tattvarthasutra possessions - visayasamraksana. It occurs in laymen without small vows - avirata, and laymen with partial vows - desavirata. Injury (hinsa), etc., described already, promote the rise of cruel (raudra) meditation. "Thinking again and again' is added to each of these; thus, thinking repeatedly of (himsa), etc. This occurs in case of laymen without small vows-avirata, and laymen with partial vows - desavirata. Let it occur in case of the layman without small vows. But how can it occur in case of the layman who practises partial abstinence? It can arise, occasionally, in his case also as he is influenced or excited by the idea of injury (hinsa), etc., in order to safeguard wealth and other possessions. But it does not lead the partial abstainer to the infernal regions on account of the efficacy of his right belief (samyagdarsana). It does not, however, occur in case of the ascetic. If it occurs, he is no longer an ascetic, that is, he falls from the stage of asceticism - 'pramattasamyata'. It has been said that the last two types of meditation are the causes of liberation. The types, nature, etc. of the first of these are described in the next sutra. AjJA'pAyavipAkasaMsthAnavicayAya dharmyam // 36 // [AjJA'pAyavipAkasaMsthAnavicayAya] AjJA, apAya, vipAka aura saMsthAna - inakI vicAraNA (vicaya) ke liye mana ko ekAgra karanA so [STRIA] Z1 The application of the mind on the reality as revealed by Lord Jina - ajnavicaya, misfortune or calamity - apayavicaya, fruition of karmas - vipakavicaya, and the . . . . . . . . . . . . . . . . . . . 390

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adhyAya-9 structure of the universe - samsthanavicaya, are four kinds of virtuous (dharmya) meditation. "Thinking again and again' is added to each of these. It is not always possible to ascertain the objects of reality by logical analysis, owing to lack of preceptors, keen intelligence, rise of karmas, or the intricate nature of objects. Then one believes in such subtle objects of reality on the authority of the Word of Lord Jina, since the Tirthankara do not preach untruth. Ascertaining the reality in this manner is called ajnavicaya dharmyadhyana. Or, this kind of meditation also means that after ascertaining the reality, the holy person employs logic, including naya and pramana, in bringing home the truth to others in order to propagate it. The misbelievers like the born-blind are averse to the teachings of the Omniscient Lord, and drift farther and farther away from the right path owing to ignorance. Thus the absence, loss or disappearance of the true path is deliberated upon. Or, the self deliberates on how the (vast majority of) living beings can escape from the cycle of worldly existence caused by wrong faith, knowledge and conduct. These are instances of deliberation on misfortune or calamity - apayavicaya dharmyadhyana. The cognition of the fruits of karmas depending on the substance (dravya), place (ksetra), time (kala), state-of-being (bhava), and nature (bhava), is called vipakavicaya dharmyadhyana. Deliberating constantly on the shape and nature of the universe (loka) is samsthanavicaya dharmyadhyana. The ten moral virtues have been explained. Virtuous concentration (dharmyadhyana) does not swerve from the ten moral virtues. It is of four kinds based on the fourfold objects of reality contemplated upon. It occurs in case of laymen without small vows - avirata, laymen with partial vows-desavirata, ascetics with negligence-pramattasamyata, and ascetics without negligence-apramattasamyata. The three kinds of meditation - arta, raudra, and dharmya - have . . . . . . . . . . . . . . . . . . . . 391

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Tattvarthasutra been defined. The fourth, pure meditation - sukladhyana - must be defined now. It is of four kinds as described subsequently. The next sutra indicates the lord of the first two kinds. zukle cAdye pUrvavidaH // 37 // [zukle cAdye] pahale ke do prakAra ke zukladhyAna (arthAt pRthaktvavitarka aura ekatvavitarka) [ pUrvavidaH] pUrvavid (zrutakevalI) ke hote haiN| The first two types of pure meditation - sukladhyana - are attained by the saints who know the Scripture - purvavid or srutakevali. Among the four kinds of pure meditation - sukladhyana, the first two occur to the saints who know the Scripture - purvavid or srutakevali. The word 'ca' in the sutra indicates that the virtuous meditation - dharmyadhyana - also is included. Virtuous meditation - dharmyadhyana - occurs before the ascetic ascends the step (sreni) in the two advanced stages of spiritual development. At the end of each step (Sreni) the first two kinds of puremeditation-Sukladhyana-arise. The first two kinds of pure meditation - sukladhyana - must occur to the srutakevali. In whom do the rest arise? pare kevalinaH // 38 // [ pare ] zukladhyAna ke antima do bheda (arthAt sUkSmakriyApratipAti aura vyuparatakriyAnivarti) [ kevalinaH ] kevalI ke hote haiN| 392

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adhyAya-9 The last two types of pure meditation - sukladhyana - arise in the Omniscient (kevali). The last two types of pure meditation - sukladhyana - arise in the Omniscient-with-vibration - sayogakevali - and non-vibratory Omniscient - ayogakevali. The Omniscient is the one who has destroyed the entire knowledge-obscuring (jnanavaraniya) karmas. The four types of pure meditation - sukladhyana - are mentioned, in order. pRthaktvaikatvavitarkasUkSmakriyApratipAtivyuparata kriyAnivartIni // 39 // [pRthaktvaikatvavitarkasUkSmakriyApratipAtivyuparatakriyAnivartIni] pRthaktvavitarka, ekatvavitarka, sUkSmakriyApratipAti aura vyuparatakriyAnivarti - ye zukladhyAna ke cAra bheda haiN| The four types of pure meditation - sukladhyana - are known as: prthaktvavitarka, ekatvavitarka, suksmakriyapratipati, and vyuparatakriyanivarti, in order. These are the four kinds of pure meditation - sukladhyana. These are significant names on the basis of their definitions, given soon after. The support or the base of the four kinds of pure meditation - Sukladhyana-is mentioned next. tryekayogakAyayogAyogAnAm // 4 // [tryekayogakAyayogAyogAnAm ] Upara kahe gaye cAra prakAra ke . . . . . . . . . 393

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Tattvarthasutra zukladhyAna anukrama se tIna yoga vAle, eka yoga vAle, mAtra kAyayoga vAle aura ayogI ke hote haiN| The four types of pure meditation - sukladhyana - are, in order mentioned already, of three activities (yoga), of one activity, of bodily activity, and of no activity. The term 'yoga' - activity - has been explained already (sutra 6-1). These must be taken respectively with the four types of pure meditation - sukladhyana. In the ascetic with threefold activity, the first type of pure meditation-prthaktvavitarka - arises. In the ascetic with just one activity out of the three, the second type of pure meditation - ekatvavitarka - arises. In the ascetic with just the bodily activity, the third type of pure meditation - suksmakriyapratipati - arises. In the ascetic with no activity (ayogi), the fourth type of pure meditation-vyuparatakriyanivarti - arises. Specific details of the first two types of pure meditation-sukladhyana - are described next. ekAzraye savitarkavIcAre pUrve // 41 // [ ekAzraye ] eka zrutajJAna ke Azraya se rahane vAle [ pUrve ] zukladhyAna ke pahale do bheda [ savitarkavIcAre ] savitarka aura savIcAra hote haiN| - The first two types - prthaktvavitarka and ekatvavitarka - of pure meditation - sukladhyana - are based on one substratum (ekasraya), and are associated with scriptural knowledge - savitarka, and shifting - savicara. The first two types - prthaktvavitarka and ekatvavitarka 394 - of pure

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adhyAya-9 meditation - sukladhyana - have one substratum (ekasraya). These two arise in the saint who has attained mastery of the Scripture - srutakevali. These are associated with scriptural knowledge (vitarka) and shifting (vicara). Hence these are called savitarka, and savicara. In order to ward off the error of taking these respectively, the exception is mentioned next. avIcAraM dvitIyam // 42 // [dvitIyam ] Upara kahe gaye zukladhyAnoM meM se dUsarA zukladhyAna [avIcAraM] vIcAra se rahita hai, kintu savitarka hotA hai| The second type - ekatvavitarka - is free from shifting (vicara). The second type - ekatvavitarka - must be understood to be free from shifting or oscillation - avicara. This is the purport. The first - prthaktvavitarka - is associated with both, scriptural knowledge - vitarka, and shifting - vicara. The second - ekatvavitarka - is associated with scriptural knowledge - vitarka, but not with shifting - vicara. What is the distinction between scriptural knowledge (vitarka) and shifting (vicara)? vitarkaH zrutam // 43 // [ zrutam ] zrutajJAna ko [ vitarkaH ] vitarka kahate haiN| 'Vitarka' is scriptural knowledge. . . . . . . . . . . . . . . . . . . . 395

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Tattvarthasutra Detailed or special examination and reasoning with respect to scriptural knowledge is 'vitarka'. What is 'vicara"? vIcAro'rthavyaJjanayogasaMkrAntiH // 44 // [ arthavyaJjanayogasaMkrAntiH ] artha, vyaJjana aura yoga kI saMkrAnti (badalanA) so [ vIcAra : ] vIcAra hai| Vicara' is shifting (samkranti) with regard to object (artha), word (vyanjana) and, activity (yoga). - The subject of meditation - dhyeya - is the object (artha). It is either the substance (dravya) or the mode (paryaya). Vyanjana' is word (sabda, vacana). 'Yoga' is the activity of the body, the mind or the speech-organ. 'Samkranti' is shifting from one thing to another. Shifting (samkranti) with regard to the object (artha) is passing from the substance (dravya) to the mode (paryaya) or from the mode to the substance. Shifting (samkranti) with regard to the word (vyanjana) is passing from one scriptural term to another and from that to another. Shifting (samkranti) with regard to the activity (yoga) is changing from bodily activity to some other activity and from that activity to bodily activity. This kind of change is called 'vicara'. When there is alternation, how can it be called meditation? The reply is that even thought-stream is meditation. The virtuous (dharmya) and the pure (sukla) meditation, each of which is of four kinds, have been described generally and particularly. These are worthy to be meditated upon by the ascetic who has practised several observances such as control (gupti), and so on, to purify the mind and to free himself from transmigration. The ascetic meditates on the material (objective atom) or thought (subjective atom) and with his knowledge of the 396

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adhyAya-9 Scripture shifts to objects or verbal symbols or to activities of the body or the speech-organ. He shifts his thought severally from one to another. And just as a person of poor strength and enthusiasm, and with an unsteady hand and a dull axe, is able to cut a tree in a long time so also the ascetic tries to suppress or destroy the deluding karmas, and embrace the first types of pure meditation, namely, the prthaktuavitarka with shifting (vicara). Again the saint intends to root out the deluding karmas. He embraces infinitefold pure activity and obstructs the bondage of karmas which assist knowledge-covering karmas. He lessens their duration and destroys these. He is actuated by the exertion of scriptural knowledge. He is free from shifting of object (artha), word (vyanjana) and activity (yoga). His mind does not waver. He is passionless and is stainless like the pure crystal. He meditates and never falls back. Hence it is called the unique (single) scriptural meditation - ekatvavitarka. Thus the four destructive (ghati) karmas are burnt by the soul with the fire of the unique, scriptural, pure concentration, and omniscience sparkles like a multitude of rays. The pure soul shines like the sun coming out of the clouds. And the soul - of the Tirthankara or other Omniscient (kevali) - is worthy to be venerated and worshipped by the lords of the world. And he moves from place to place preaching the Truth to the world up to a maximum period of a little less than purvakoti years. When the duration of his life-determining (ayuh) karma is within one muhurta, and the feeling-producing (vedaniya), the body-making (nama) and the status-determining (gotra) karmas are of the same duration, he gives up entirely the activities of the speech, the mind and the gross body. Taking help from slight bodily activity, he embraces the third type of pure meditation of subtle activity - suksmakriyapratipati. In case the duration of his life-determining (ayuh) karma is within one muhurta, but the duration of the feeling-producing (vedaniya), the body-making (nama) and the status-determining (gotra) karmas is more, with remarkable exertion, he makes the duration of these three karmas same as the life-determining (ayuh) karma. He is endowed with the wonderful capacity by which stupendous stoppage is affected. . . . . . . . . . . . . . . . . . . . . . . 397

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Tattvarthasutra He performs expansion of the soul which is capable of ripening the karmas very quickly and destroying or reducing these; this is called kevali-samudghatal. Here he practises comprehensive pervasion in the form of a stick (danda), a door (kapata), an oblong (pratara), and filling up the universe (lokapurana), in four instants and contracting to his former size immediately in another four instants. He thus makes the duration of all the four karmas equal, and through subtle bodily activity embraces the meditation of subtle activity - suksmakriyapratipati. And after that he commences the meditation of complete destruction of activity - vyuparatakriyanivarti, also called samucchinnakriyanivarti. This entails complete destruction of activity as there is disappearance of respiration and movement and vibration of the spatial units of the soul, arising from activities (yoga) of the body, the mind and the speech-organ. In this stage of meditation there is complete annihilation of influx (asrava) of all kinds of bondage (of karmas). And in the Omniscient-without-activity - ayogakevali, endowed with the capacity of annihilating all karmas, there arise perfect conduct - yathakhyata caritra, knowledge (jnana), and faith (darsana), which are capable of destroying all kinds of cobwebs of worldly suffering, and which constitute the immediate cause of complete emancipation or final liberation. Thus, the saint in the fourteenth stage burns all karmas with the powerful fire of concentration, becomes purified like 24-carat gold, freed from dirt and other alloys, and attains eternal bliss. Thus these two kinds of pure meditation block the influx (asrava) of new karmas and cause complete stoppage (samvara) and also dissociation (nirjara) of old karmas. Is dissociation (nirjara) of karmas alike in all right believers (samyagdrsti) or is there any speciality? 1- See explanation to sutra 3-35, p. 140. .. . . . . . . . . . . . . . . . . . . . . 398

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samyagdRSTizrAvakaviratAnantaviyojakadarzanamohakSapakopazamakopazAntamohakSapakakSINamohajinA: kramazo'saMkhyeyaguNanirjarAH // 45 // adhyAya-9 [ samyagdRSTizrAvakaviratAnantaviyojakadarzanamohakSapakopazamakopazAntamohakSapakakSINamohajinA: ] ( avirata ) samyagdRSTi, paJcama guNasthAnavartI dezavirata zrAvaka, virata ( pramatta, apramatta muni), anantAnubandhI kaSAya kA visaMyojaka, darzanamoha kA kSaya kara kSAyika samyaktva ko prApta karane vAlA, upazamazreNI mAMDanevAlA, upazAntamoha (gyArahavA~ guNasthAnavartI), kSapakazreNI mAMDanevAlA, kSINamoha (bArahavA~ guNasthAnavartI), aura jina (sayogakevalI aura ayogakevalI ) ina saba ke prati samaya [ kramazaH asaMkhyeyaguNanirjarAH ] krama se asaMkhyAtaguNI nirjarA hotI hai / The dissociation (nirjara) of karmas increases innumerable-fold in each of these ten stages: samyagdrsti, sravaka, virata, anantanubandhiviyojaka, darsanmohaksapaka, upasamaka, upasantamoha, ksapaka, ksinamoha, and Jina (kevali, the Victor). The efficacy of dissociation of karmas increases innumerable times in each of the ten stages, starting from that of the right-believer (samyagdrsti). It is as follows. The soul with capacity for attaining emancipation, on attaining birth with the five senses, the mind, and complete development - paryaptaka, gradually becomes pure in thought. Assisted by other factors such as the favourable time - kalalabdhi, it attains the first right - faith (samyaktva). The person whose soul attains the first right-faith (samyaktva) is called a rightbeliever - samyagdrsti. The right-believer - 'samyagdrsti' - causes innumerable-fold dissociation of karmas. Then he becomes a 399

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Tattvarthasutra householder and embraces the stainless attitude arising from destruction-cum-subsidence (ksayopasama) of the conduct-deluding (caritramohaniya) karmas which obstruct even partial abstinence - apratyakhyanavarana - and attains innumerable-fold efficacy of dissociation. He is called the 'sravaka'. After that he embraces greater purity of thought-activity arising from the destruction-cumsubsidence (ksayopasama) of conduct-deluding karmas which arrest complete abstinence - pratyakhyanavarana. He becomes an ascetic - 'virata' - and attains innumerable-fold efficacy of dissociation. When he becomes free from the passions of anger, pride, deceitfulness and greed, which lead to endless worldly existence - anantanubandhi-he becomes still more purified in thought-activity and attains still innumerable-fold efficacy of dissociation. He is called the 'anantanubandhiviyojaka'. Later, the three subtypes of faith-deluding (darsanamohaniya) karmas are destroyed, and his thought-activity is still further refined. He is then called the destroyer of faith-deluding karmas - 'darsanamohaksapaka'- and attains still innumerable-fold efficacy of dissociation. He becomes a perfect right believer - ksayika samyagdrsti, turns towards the spiritual step (sreni), and endeavours to suppress the conduct-deluding (caritramohaniya) karmas. And he attains greater mental purity with innumerable-fold efficacy of dissociation. He is called the mitigator - 'upasamaka'. When the conduct-deluding karmas subside completely, he attains quiescence of passions with still innumerable-fold efficacy of dissociation. He is then called the saint of quiescent passions - 'upasantamoha'. When he attains greater purity of mind and endeavours to root out the conductdeluding karmas, he is called the destroyer and he attains still innumerable-fold efficacy of dissociation. He then is called a 'ksapaka'. The same self tends towards the thought-activity capable of destroying the entire conduct-deluding karmas and attains still innumerable-fold efficacy of dissociation. He is then called the saint free from passions - ksinamoha'. And when he destroys the four main types of destructive karmas with the help of the second type of pure meditation - sukladhyana - he acquires the name Jina' with still . . . . . . . . . . . . . . . . . . . . . . . 400

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adhyAya-9 innumerable-fold efficacy of dissociation. It has been said that even in the presence of right faith, all are not equal on account of differences among them with regard to efficacy of dissociation. If so, all ascetics cannot be called saints - nirgrantha. But it is not so. Though they are different from one another on account of different attributes or virtues, yet they are all saints - nirgrantha - from the intentional standpoint. Different categories of saints are mentioned next. pulAkabakuzakuzIlanirgranthasnAtakA nirgranthAH // 46 // [pulAkabakuzakuzIlanirgranthasnAtakA ] pulAka, bakuza, kuzIla, nirgrantha aura snAtaka - ye pA~ca prakAra ke [nirgranthAH ] nirgrantha muni haiN| These five -pulaka, bakusa, kusila, nirgrantha and snataka - are the saints - nirgrantha. The saint, whose mind is slothful regarding the practice of the secondary vows (tapa and parisahajaya), and who sometimes is lapse in perfect observance of even the primary vows, is called 'pulaka', on account of his resemblance to the blighted or shrivelled grain. The saint who is without possessions and observes the vows perfectly but cares for the adornment of the body and the implements, surrounded by attendants, and whose mind is spotted by infatuation is called 'bakusa', the spotted saint. The word 'bakusa'means spotted or variegated. The 'kusila' saints are of two kinds: 1) pratisevanakusila and 2) kasayakusila. The saint who is not free from attachments, who observes both primary and secondary vows to perfection but lapses occasionally with regard to the latter is called pratisevanakusila. The saint who has controlled all passions except the gleaming ... .................... 401

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Tattvarthasutra (samjvalana) ones is called kasayakusila. The saint in whom the rise of karmas is indistinct like the mark of the line made in the water by a stick and who will attain perfect knowledge and faith in antarmuhurta (within forty-eight minutes) is called the 'nirgrantha', meaning without any possessions - internal and external. The Omniscient, of the thirteenth and the fourteenth stages, whose destructive karmas have been destroyed, is called the 'snataka' - the perfect saint. Though they are different from one another on account of the purity of their disposition, yet they are all called 'nirgrantha' - saint - from the figurative (naigama) and the synthetic (samgraha) viewpoints. Again, for further elaboration, the differences among these are mentioned in the next sutra. saMyamazrutapratisevanAtIrthaliMgalezyopapAdasthAnavikalpataH sAdhyAH // 47 // ina uparokta muni [ saMyamazrutapratisevanAtIrthaliMgalezyopapAdasthAnavikalpata: ] saMyama, zruta, pratisevanA, tIrtha, liMga, lezyA, upapAda aura sthAna ATha anuyogoM dvArA [ sAdhyAH ] bhedarUpa se sAdhya haiM, arthAt ina ATha prakAra se ina pulAkAdi muniyoM meM vizeSa bheda hote haiN| 402 - They are fit to be described (differentiated) on the basis of differences in self-restraint - samyama, scriptural knowledge - sruta, transgression - pratisevana, the period of the Tirthankara - tirtha, the sign - linga, the colouration - lesya, the birth - upapada, and the state or condition - sthana.

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adhyAya-9 The five kinds of saints - pulaka, bakusa, kusila, nirgrantha and snataka - are to be described (differentiated) with reference to selfrestraint (samyama), and so on. It is as follows. Samyama: The pulaka, bakusa, pratisevanakusila saints dwell in the first two types of conduct - samayika and chedopasthapana. The kasayakusila saint dwells in pariharavisuddhi and suksmasamparaya, besides the two mentioned above. The nirgrantha and snataka saints dwell only in yathakhyata conduct. Sruta: The pulaka, bakusa, pratisevanakusila saints master the Scripture to the maximum limit of the ten purva(s). The kasayakusila and nirgrantha saints are masters of the fourteen purva(s). At the minimum, the scriptural knowledge of the pulaka saint is of the extent of 'acara vastu'- the instruction of the preceptor. That of the bakusa, kusila and nirgrantha saints is of the extent of three controls (gupti) and five regulations (samiti), called the eightfold mother of the Scripture. The snataka is Omniscient, beyond scriptural knowledge. Pratisevana: The pulaka saint, under another's compulsion, transgresses either the five primary vows or the vow of abstinence from taking food at night. The bakusa saints are of two kinds, those who desire for several kinds of implements - upakaranabakusa, and those who adorn their bodies - sarirabakusa. The pratisevanakusila saint is liable to transgression with regard to the secondary vows, without transgressing the primary vows. There is no transgression in case of the kasayakusila, nirgrantha and snataka saints. Tirtha: All these saints belong to the religious school of the Tirthankara - the Arhat or the World Teacher. Linga: The sign (linga) is of two kinds - physical sign - dravyalinga, and psychical sign - bhavalinga. From the point of view of psychical sign, all these five kinds of monks are without-possessions (nirgrantha). On the basis of physical signs - bodily height, complexion, etc. - there are differences among them. Lesya: In the pulaka saint the first three - black (klsna), blue (nila) and grey (kapota) - thought-colourations (lesya) arise. In bakusa and . . . . . . . . . . . . 403

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Tattvarthasutra pratisevanakusila saints, all the six thought-colourations (lesya) arise. In the kasayakusila saint the last four - grey (kapota), yellow (pita), pink (padma) and white (sukla) - thought-colourations (lesya) arise. In the suksmasamparaya kasayakusila, nirgrantha and snataka saints, only the white (sukla) thought-colourations (lesya) arises. And the Omniscient-without-activity (ayogakevali) has no thoughtcolouration (lesya). Upapada: The highest birth of the pulaka saint is in the Sahasrara kalpa, among the deva of maximum lifetime. The bakusa and pratisevanakusila saints are born in the Arana and Acyuta kalpa, with the lifetime of twenty-two sagaropama. The kasayakusila and nirgrantha saints are born in the Sarvarthasiddhi with the lifetime of thirty-three sagaropama. The lowest birth of all these kinds of saints is in the Saudharma kalpa with the lifetime of two sagaropama. The snataka saint attains liberation. Sthana: There are innumerable states of self-restraint (samyama) caused by the passions. Among these the minimum states attained are in case of the pulaka and kasayakusila saints. These attain innumerable states simultaneously. After this the pulaka saint is cutoff. Later, the kasayakusila saint proceeds alone up to innumerable states. Still further, the kasayakusila, pratisevanakusila, and bakusa attain innumerable states simultaneously. After that the bakusa saint is cutoff. Then the pratisevanakusila saint is cut off after attaining still innumerable states. Beyond that the passionless (akasaya) saintnirgrantha - attains innumerable passionless states. That stage also is cut off after traversing innumerable states. And traversing one state beyond that, the snataka saint attains liberation. The attainment of self-restraint-samyamalabdhi - in that stage is infinitefold. // iti tattvArthasUtrAparanAmamokSazAstre navamo'dhyAyaH samAptaH // .. . . . . . . . . . . . . . 404

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adhyAya-10 CHAPTER - 10 LIBERATION It is time now to describe the last of the objects of reality (tattva), i.e., liberation - moksa. But as liberation is attained only on attainment of omniscience (kevalajnana), the causes of omniscience are mentioned first. 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 or perfect knowledge - kevalajnana - is attained on destruction of delusion (moha), and on destruction of knowledge-covering (jnanavarana), perception-covering (darsanavarana) and obstructive (antaraya) karmas. A contention is raised. The sutra should have used a single compound. Why? It would make it brief. How? There should be no need for the repetition of the word 'ksaya' _ 'on destruction of". It is true. But successive stages of destruction are indicated by splitting the sutra. That is, first delusion (moha) is destroyed, and the soul attains, for up to one muhurta, the twelfth stage called ksinakasaya. Immediately after that knowledge- and perception-covering karmas and obstructive karmas are simultaneously destroyed, and it attains ........................ 405

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Tattvarthasutra omniscience (kevalajnana). The destruction of these karmas is the cause of perfect knowledge. destructional-right-believer How is delusion (moha) destroyed first? The potential soul becomes a right-believer (samyagdrsti) and, with growing purity of thoughtactivity, destroys the seven categories of deluding (mohaniya) karmas in any one of the four spiritual stages of asamyatasamyagdrsti, samyatasamyata, pramattasamyata and apramattasamyata, becomes a ksayika samyagdrsti. From the apramattasamyata stage, it tends to rise further in step (ksapaka sreni) to the apurvakarana stage. And therein, owing to the purity of new thought-activity, the duration and fruition of inauspicious karmas are crushed and the fruition of auspicious karmas is increased. And through the attainment of advanced thought-activity, the self ascends the ninth stage of ksapaka anivrttibadarasamparaya. Here it destroys eight passions (kasaya) and then the neuter-sex and the female-sex. Further, he destroys the six quasi-passions (nokasaya) by attaching these to the male-sex, the male-sex by attaching it to gleaming (samjvalana) anger (krodha), gleaming anger by attaching it to gleaming pride (mana), gleaming pride by attaching it to gleaming deceitfulness (maya), gleaming deceitfulness by attaching it to gleaming greed (lobha), and gradually annihilating these by the method of gigantic karmic emaciation (badarakrsti). And the soul mitigates the gleaming greed, experiences the tenth stage of suksmasamparaya (ksapaka) - checking of even minute passions. It thus destroys the entire delusion (moha). Having cast off the burden of the deluding karmas, the soul ascends to the twelfth stage of ksinakasaya - destroyed delusion. In the last but one instant of the twelfth stage, sleep (nidra) and drowsiness (pracala) are destroyed, and in the last instant, the five classes of knowledge-covering (jnanavarana), the four classes of perception-covering (darsanavarana) and the five classes of obstructive (antaraya) karmas are destroyed. Immediately the self attains the state of perfect knowledge - kevalajnana and perception of unimaginable splendour and magnificence. 406

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adhyAya-10 How is liberation achieved? And what is the nature of liberation? 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 (bandha) and with the functioning of dissociation (nirjara) of karmas, the annihilation of all karmas is liberation (moksa). No new karmas flow in owing to the absence of causes such as perverted-faith (mithyadarsana), and so on. And the already acquired karmas fall off gradually in the presence of causes that lead to dissociation (nirjara) of karmas. 'Owing to the absence of the cause of bondage and the functioning of dissociation' indicates the case denoting cause. Therefore, liberation is the total destruction of all karmas at the same time, after levelling down the duration of all the remaining three karmas to that of the age-karma. The disappearance of karmas is of two kinds, namely, that affected by one's effort - yatnasadhya, and that accomplished without one's effort - ayatnasadhya. In case of the soul with the last body (i.e., one who is to attain liberation in that birth itself), the life-karmas (ayuhkarma) leading to life in hell, heaven and the plant- and animal-world are non-existent. This non-existence is not the result of any effort, for these are already absent. The disappearance brought about by effort is described now. In someone of the four stages, commencing from that of the vowless right-believer - asamyatasamyagdesti, seven subtypes of karmas are destroyed in any one stage. Further, in the ninth stage of spiritual ........................ 407

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Tattvarthasutra development, checking of gross-passions - anivrttibadarasamparaya - sixteen subtypes of karmas are destroyed simultaneously. The sixteen subtypes are deep-sleep - nidra-nidra, heavy-drowsiness - pracalapracala, somnambulism - styanaglddhi, the infernal state of existence - narakagati, the plant and animal state of existence - tiryancagati, birth as being with one-sense - ekendriyajati, two-sense - dvindriyajati, three-sense-trindriyajati, four-sense-caturindriyajati, migratory form tending to infernal existence - narakagatiprayogyanupurvi, migratory form tending to plant and animal existence - tiryancagatiprayogyanupurvi, body emitting a warm splendour - atapa, body emitting a cold lustre - udyota, body of a one-sensed-being - sthavara, subtle body - suksma sarira, and common body - sadharana sarira. After that, in the same stage, eight subtypes of passions (kasaya) are destroyed. Again, therein, the neuter-sexinclination - napumsakaveda, and the female-sex-inclination - striveda - are destroyed, in that order. At one stroke, six quasipassions (nokasaya) are also destroyed therein. Then the male-sexinclination - purusaveda, gleaming (samjualana) anger - krodha, pride - mana, and deceitfulness - maya, are destroyed completely one by one in the same stage. Gleaming (samjualana) greed - lobha - disappears at the end of the tenth stage of suksmasamparaya - checking of even minute passions. Sleep - nidra, and drowsiness - pracala, are destroyed in the last but one instant of the twelfth stage of ksinakasaya (vitaraga chadmastha) - destroyed delusion. The five subtypes of knowledge-covering (jnanavarana), the four subtypes of perception-covering (darsanavarana) and five subtypes of obstructive (antaraya) karmas are also destroyed in the last instant of this stage. And seventy-two subtypes of non-obscuring karmas are destroyed in the last but one instant of the Omniscient-without-vibration (the fourteenth stage of ayogakevali). These are the karmas: one of the two feeling-karmas - vedaniya, the celestial state of existence - devagati, the five bodies (the physical - audarika sarira, the transformable - vaikriyika sarira, the projectable - aharaka sarira, the electric - taijasa sarira, and the karmic - karmana sarira), the five bindings - . . . . . . . . . . . . . . . . . . . . . . . 408

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adhyAya- 10 bandhana, the five molecular interfusion samghata, the six structure - samsthana, the chief and secondary parts of the physical body - audarika sarira angopanga, the chief and secondary parts of the transformable body - vaikriyika sarira angopanga, the chief and secondary parts of the projectable body -aharaka sarira angopanga, the six firmness of the joints samhanana, the five auspicious complexions - prasastha varna, the five inauspicious complexions - aprasastha varna, the two odours-gandha, the five auspicious tastes - prasastha rasa, the five inauspicious tastes - aprasastha rasa, the eight touches - sparsa, tendency (transmigrating force) towards the celestial state of existence - devagatiprayogyanupurvi, neither heavy nor light - agurulaghu, self-annihilation - upaghata, annihilation by others - paraghata, respiration - ucchvasa, pleasant gait - prasastha vihayogati, unpleasant gait -aprasastha vihayogati, incomplete development - aparyapta, individual body - pratyeka sarira, firmness of the frame - sthira, infirm frame - asthira, attractiveness of form - subha, unattractiveness of form - asubha, bad-tempered - durbhaga, melodious voice - susvara, unmelodious voice - duhsvara, lustreless body - anadeya, obscurity - ayasahkirti, formation of the body nirmana, and low family-nicagotra. - - - -- The remaining thirteen subtypes of karmas are destroyed in the last instant of the fourteenth stage of ayogakevali - Omniscient-withoutvibration. These are: one of the two feeling-karmas - vedaniya, human lifetime - manusyayuh, the human state of existence - manusyagati, birth as a being with five senses - pancendriyajati, tendency towards the human state of existence - manusyagatiprayogyanupurvi, mobilebeing trasa, gross body - badara, completion (of the organs) paryapta, good-tempered - subhaga, lustrous body - adeya, renown - yasahkirti, Lordship-Tirthakaratva, and high family-uccagotra. There are a total of one hundred and forty-eight subtypes of karmas. In case of the caramasariri, the one who will attain liberation in the same birth, these three, life as an infernal being - narakayuh, life as a plant or animal-tiryancayuh, and life as a celestial being-devayuh, do not exist. The karmas of these subtypes, the fourfold assimilative - 409

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Tattvarthasutra aharakacatuska and the Lordship - Tirthakaratva, exist in some. The remaining subtypes of karmas must exist in all. With the rise in spiritual stages - gunasthana - the causes of bondage of karmas are annihilated (ksaya), and the karmas bound previously are dissociated (nirjara). With utter destruction of all karmas, the soul gets liberated; it attains liberation (moksa). Liberation implies complete destruction of the material-karmas (dravyakarma), quasi-karmas (nokarma), and psychic-karmas (bhavakarma). The worldly soul is with bondage of karmas; it is thus dependent from a certain point of view. The same soul, on utter destruction of all karmas, becomes independent. This explains the liberation (moksa) of the soul. Is liberation (moksa) attained on destruction of material-karmas (dravyakarma) only or psychic-karmas (bhavakarma) also? aupazamikAdibhavyatvAnAM ca // 3 // [ca] aura [ aupazamikAdi bhavyatvAnAM] aupazamikAdi bhAvoM kA tathA pAriNAmika bhAvoM meM se bhavyatva bhAva kA mukta jIva ke abhAva hotA hai - et GIAT And, liberation (moksa) is attained on destruction of the dispositions (bhava) like the subsidential (aupasamika), and the capacity for liberation - bhavyatva. Liberation (moksa) is taken over from the previous sutra. The capacity for liberation - bhavyatva - is included in the sutra in order to exclude the other dispositions due to the inherent nature of the soul - parinamika bhava. Thus, on disappearance of the capacity for liberation - bhavyatva - among the parinamika bhava, and also other dispositions like the subsidential (aupasamika), liberation is attained. (see sutra 2-1). . . . . . . . . . . . . . . . . . . . 410

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adhyAya-10 If liberation is affirmed as disappearance of all dispositions, then the liberated soul should be bereft of all characteristics of the destructional (ksayika) type also. It would be so, if no speciality be mentioned about liberation. But there is speciality. Hence the exception is stated in the next sutra. anyatra kevalasamyaktvajJAnadarzanasiddhatvebhyaH // 4 // [ kevalasamyaktvajJAnadarzanasiddhatvebhyaH anyatra ] kevalasamyaktva, kevalajJAna, kevaladarzana aura siddhatva, ina bhAvoM ke atirikta anya bhAvoM ke abhAva se mokSa hotA hai| However, there is no destruction of infinite-faith - kevalasamyaktva, infinite-knowledge - kevalajnana, infinite-perception - kevaladarsana, and infiniteperfection - siddhatva. What is indicated by anyatra'-'other than'? It means that the rule of destruction or absence applies to all psychical factors other than those mentioned: infinite-faith - kevalasamyaktua, infinite-knowledge - kevalajnana, infinite-perception - kevaladarsana, and infiniteperfection - siddhatva. If these four characteristics alone remain with the liberated soul, it would lead to the denial of infinite-energy (anantavirya), etc. But it is not so. Being the concomitant characteristic - avinabhavi - of knowledge and perception, infinite-energy (anantavirya), etc., must also be found in liberated souls. For without infinite-energy (anantavirya), there can be no infinite-knowledge (anantajnana), and bliss (sukha) is of the nature of knowledge. It is contended that there are no emancipated souls, as they have no forms. But it is not so. They have the forms of their last bodies. If the soul is of the extent of the body, then in the absence of the body, the soul should ........................ 411

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Tattvarthasutra expand to the extent of the universe, as the soul is as extensive as the universe with regard to space-points (pradesa). But it is not so, as there is no cause for it. The expansion or contraction of the soul is determined by the body-making (nama) karmas. And in the absence of the physique-making karmas, there is neither expansion nor contraction. If there is no expansion or contraction in the absence of cause, then there would be no movement upwards without cause, just as there is no movement downwards or sideways. So the emancipated soul should remain at the place of emancipation. This doubt is cleared in the next sutra. tadanantaramUrdhvaM gacchatyAlokAntAt // 5 // [ tadanantaram ] tadanantara [ UrdhvaM AlokAntAt gacchati ] Urdhvagamana karake lokAkAza paryanta jAtA hai| Immediately after that the liberated soul darts up to the end of the universe - lokanta. Immediately after what? Immediately after attaining release from all karmas. The soul goes up to the end of the universe. No cause has been mentioned for this upward movement. Why does it move upwards? pUrvaprayogAdasaMgatvAd bandhacchedAttathAgatipariNAmAcca // 6 // [ pUrvaprayogAt ] pUrva prayoga se, [ asaMgatvAt ] saMga rahita hone se, [bandhacchedAt ] bandha kA nAza hone se, [ tathAgatipariNAmAt ca] aura 412

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adhyAya-10 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. Though the logical reason is complete, yet it is not effective in establishing the intended idea without illustrations. Hence, the next sutra. AviddhakulAlacakravadvyapagatalepAlAbuvaderaNDabIjavadagnizikhAvacca // 7 // mukta jIva [ AviddhakulAlacakravat ] kumhAra dvArA ghumAye hue cAka kI taraha pUrva-prayoga se, [ vyapagatalepAlAbuvat ] lepa dUra ho cukA hai jisakA aisI tUmar3I kI taraha saMga rahita hone se, [ eraNDabIjavat ] eraNDa ke bIja kI taraha bandhana - rahita hone se [ca] aura [ agnizikhAvat ] agni kI zikhA (lau) kI taraha Urdhvagamana ( Upara ko gamana) karatA hai / Like the potter's wheel in motion, the gourd devoid of mud, the shell of the castor-seed, and the flame of the candle. The instances illustrate, respectively, the four logical reasons mentioned in the previous sutra. It is as follows. The potter's wheel revolves by the operation of the hand of the potter and the stick on the wheel. And even when the hand and the stick cease to operate, the wheel continues to revolve until the impetus is exhausted. Similarly, 413

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Tattvarthasutra the self in mundane existence makes several efforts for attaining liberation. And even in the absence of these, the liberated soul darts up on account of the former impetus. Moreover, the self is free from attachment. A gourd coated with clay goes down to the bottom of the water because of its heaviness. But when the coating of clay is washed off by the water, the gourd becomes light and comes up to the surface of the water. Similarly, the soul, loaded with the burden of karmas, wanders indefinitely in mundane existence, being affected by it. But, on being freed from this burden of karmas, it shoots up. Just as the castor-seed darts up on breaking loose from confinement inside the fruit, in the same way, the soul darts up as it breaks loose from confinement of karmas of existence (gati) and birth (jati) which lead it to the human and other states of existence. Further, the soul is of the nature of going upwards. For instance, in the absence of wind blowing sideways, the flame of a candle tends upwards of its own nature. Similarly, the liberated soul, in the absence of karmas which lead it wandering in different states of existence in different directions, darts upwards only as it is of the nature of going up. If upward motion is the nature of the soul, why does it not go beyond the end of the universe? dharmAstikAyAbhAvAt // 8 // [dharmAstikAyAbhAvAt ] Age (lokAkAza ke bAhara) dharmAstikAya kA abhAva hai, ataH mukta jIva loka ke anta taka hI jAtA hai| The liberated soul does not go beyond the end of the universe as no medium of motion - dharmastikaya - exists there. .. . . . . . . . . . . . . . . 414

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adhyAya- 10 dharmastikaya There is no movement in the non-universe (aloka) above, as there is no medium of motion which aids movement. Otherwise there would be no distinction between the universe and the non-universe. - It is held that the liberated souls are without distinction, as there are no differentiating characteristics such as conditions of existence, birth, etc., among these. Still, there is distinction in some respects. kSetrakAlagatiliMgatIrthacAritrapratyekabuddhabodhitajJAnAvagAhanAntarasaMkhyAlpabahutvataH sAdhyAH // 9 // [ kSetrakAlagatiliMgatIrthacAritrapratyekabuddhabodhitajJAnAvagAhanAntarasaMkhyAlpabahutvataH ] kSetra, kAla, gati, liMga, tIrtha, cAritra, pratyekabuddha, bodhitabuddha, jJAna, avagAhanA, antara, saMkhyA aura alpabahutva anuyogoM se [ sAdhyAH ] mukta jIvoM (siddhoM) meM bheda karane yogya hai| ina raha The liberated souls can be differentiated with reference to the region - ksetra, time - kala, state-gati, sign - linga, the Tirthankara - tirtha, conduct - caritra, selfenlightened - pratyekabuddha, enlightened by others - bodhitabuddha, knowledge - jnana, stature - avagahana, interval - antara, number - samkhya, and numerical comparison - alpabahutva. The liberated souls are (fit to be) differentiated by thirteen types of questioning with reference to the region ( ksetra), and so on. Ksetra: This determines the region of attainment of liberation. The differentiation is on the basis of two standpoints, one is based on the present and the other on the past. It is as follows. From the standpoint 415

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Tattvarthasutra of the present, liberation is attained in the abode of the liberated, in the region of liberation, one's own spatial points or in space. From the standpoint of the past, liberation is attained on the basis of birth in fifteen continents of labour - karmabhumi, or, from the point of view of those transported, in the human region. Kala: With regard to time (kala), in what period is liberation attained? From the standpoint of the present, the soul attains liberation in one instant. From the standpoint of the past, in general, one who is born in the ascending (utsarpini) or descending (avasarpini) cycles of time attains liberation. In particular, one who is born in the last part of the third period - susamadussama - or in the fourth period - dussamasusama - of the descending (avasarpini) cycle of time attains liberation. He who is born in the fifth-dussama - period of the cycle of time, does not attain liberation in the fifth period. One does not attain liberation at other times. Taking the universe together, liberation is attained at all times in the ascending and descending cycles of time. Gati: With regard to the state of existence, in what state is liberation attained? It is attained in the state of liberation or in the human state. Linga: By what sign is liberation attained? Liberation is attained in the stage without sign (aveda) or from the three signs (veda). This statement is on the basis of the psychical signs and not the physical ones. On the basis of the physical sign, liberation is attained from the male sex only. Or, it is attained from the without-attachment (nirgrantha) sign, or from the with-attachment (sagrantha) sign from the standpoint of the past. Tirtha: With regard to Lordship (tirtha), it is of two kinds, namely, by being a Tirthankara, and by not being a Tirthankara. The latter are of two kinds, those who attain liberation when there is the presence of a Tirthankara, and those who attain liberation when there is no Tirthankara. Caritra: By what conduct is liberation attained? It is attained by the conduct with no name or by one, four and five kinds of conduct. Pratyekabuddha and bodhitabuddha: The self-enlightened (i.e., those who get enlightened or become true believers by their own inherent .. . . . . . . . . . . . . . . . . . . . . 416

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adhyAya-10 capacity) and those enlightened by the teachings of others, constitute the two kinds. Jnana: By what knowledge? Liberation is attained by one, two, three and four kinds of knowledge. Avagahana: Stature is the pervasion of the space-points. It is of two kinds, the maximum and the minimum. The maximum is 525 bows - dhanusa - and the minimum a little less than three and a half cubits (aratni). In between, there are several degrees. Liberation is attained in any one of these degrees of stature. Antara: What is the interval? When the liberation of souls is continuous without an interval, the minimum of this duration is two instants-samaya - and the maximum is eight instants. The minimum interval (i.e., the time when no one attains liberation) is one instant and the maximum is six months. Samkhya: At the minimum in one instant one soul attains liberation, and at the maximum one hundred and eight souls attain liberation. Alpabahutva: The difference in the numbers of the souls distinguished on the basis of place, and so on, is 'more or less' (alpabahutva). It is as follows. From the standpoint of the present, in the abode of the liberated, there is no 'more or less' in the case of the souls attaining liberation. Now it is considered from the standpoint of the past. The liberated souls on the regional basis are of two kinds, those liberated from their place of birth and those from that to which they have been transported. The souls liberated from the regions to which they are conveyed are less. Those liberated from the regions of their birth are numerable-fold. The regions are divided into the continents of labour, the lands of enjoyment, the oceans, the islets, the upper-world, the lower-world and the middle-world. The souls liberating from the upper world are the least. The souls liberating from the lower world are numerablefold. Those liberating from the middle world are numerablefold. Again, those liberating from the oceans constitute the smallest number. Those liberating from the islets are numerable-fold. This has been described in general. The least of all are those liberating from the Lavanasamudra. Those liberating from the Kaloda ocean are . . . . . . . . . . . . . . . . . . . . 417

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Tattvarthasutra numerablefold. Those liberating from Jambudvipa are numerablefold. Those liberating from Dhatakikhanda are numerablefold. And those liberating from Puskaradvipa are numerablefold. Similarly, the differences with regard to numerical comparison (alpabahutva) relating to time, and so on, must be understood in conformity with the Scripture. // iti tattvArthasUtrAparanAmamokSazAstre dazamo'dhyAyaH samAptaH // EULOGY * prazasti * svargApavargasukhamAptumanobhirAyeM jainendrazAsanavarAmRtasArabhUtA / sarvArthasiddhiriti sadbhipAttanAmA tattvArthavRttiranizaM manasA pradhAryA // 1 // svarga aura apavarga (mokSa) ke sukha ko cAhane vAle Arya puruSa jinendradeva zAsana rUpI amRta meM sArabhUta isa tattvArthavRtti - jo sarvArthasiddhi nAma se prakhyAta hai - ko nirantara manaHpUrvaka dhAraNa kreN| 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 of liberation. tattvArthavRttimuditAM viditArthatattvAH zRNvanti ye paripaThanti ca dharmabhaktyA / haste kRtaM paramasiddhisukhAmRtaM tairmAmarezvarasukhezu kimasti vAcyam // 2 // saba tattvoM ke jAnakAra jo isa tattvArthavRtti ko dharmabhakti se sunate aura par3hate haiM mAno unhoMne paramasiddhi sukhAmRta ko apane hAtha meM hI kara liyA hai, phira unake liye cakravartI aura devendra ke sukha kA to kahanA hI kyA hai! 418

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prazasti 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 deva! yenedamapratihataM sakalArthatattvamuddyotitaM vimalakevalalocanena / bhaktyA tamadbhutaguNaM praNamAmi vIramArAnnarAmaragaNarcitapAdapITham // 3 // jihoMne apane vimala kevalajJAnarUpI netra ke dvArA isa nirvivAda sakala tattvArtha kA prakAza kiyA hai, manuSyoM aura devoM ke dvArA pUjita, adbhut guNoM se yukta, una vIra bhagavAn ko maiM bhaktipUrvaka praNAma karatA huuN| 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 amazing attributes, and who is worshipped by the men and the deva. This concludes Acarya Umasvami's Tattvarthasutra, with explanation in English from Acarya Pujyapada's Sarvarthasiddhi, the ultimate exposition of the Reality. O Ascetics Supreme Acarya Umasvami and Acarya Pujyapada ! You have expounded this Reality of substances with the sole object that the bhavya souls may acquire right faith (samyagdarsana), the basis for treading the excellent path to liberation. With utmost devotion, I apply on my forehead the sacred water that anoints the most worshipful duo of your feet. . . . . . . . . . . . . . . . . . . . . . . . 419

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Tattvarthasutra Devanagari IAST* a 420 A i ps u 16 U e ai o au R a aM 55 aH ka kha GUIDE TO TRANSLITERATION ga a a i i u u by e 70 0 au A. ? ~. m S ka kha ga Devanagari IAST Devanagari IAST gha gha na Ga ca cha ja jha oe Ta t Da h9 Na ta tha da dha na khw- ii cha ja jha na ta tha da dha na ta tha da dha na pa pha ta ba bha ma ya ra la va za Sa sa ha hc kSa tra jJa zra *IAST: International Alphabet of Sanskrit Transliteration pa pha ba bha ma ya ra la ua sa sa sa ha ksa tra jna sra

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tattvArthasUtra-pATha APPENDIX tattvArthasUtra-pATha THE 'TATTVARTHASUTRA' READER prathama adhyAya * Chapter-1 samyagdarzanajJAnacAritrANi mokSamArgaH // 1 // samyagdarsanajnanacaritrani moksamargah tattvArthazraddhAnaM samyagdarzanam // 2 // tattvarthasraddhanam samyagdarsanam tannisargAdadhigamAdvA // 3 // tannisargadadhigamadva jIvAjIvAsravabandhasaMvaranirjarAmokSAstattvam // 4 // jivajivasravabandhasamvaranirjaramoksastattuam nAmasthApanAdravyabhAvatastannyAsaH // 5 // namasthapanadravyabhavatastannyasah pramANanayairadhigamaH // 6 // pramananayairadhigamah nirdezasvAmitvasAdhanAdhikaraNasthitividhAnataH // 7 // nirdesasvamituasadhanadhikaranasthitividhanatah satsaMkhyAkSetrasparzanakAlAntarabhAvAlpabahutvaizca // 8 // satsamkhyaksetrasparsanakalantarabhavalpabahutuaisca matizrutAvadhimanaHparyayakevalAni jJAnam // 9 // matisrutavadhimanahparyayakevalani jnanam . . . . . . . . . . . . . . . . . . . . . . . 421

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Tattvarthasutra 422 tatpramANe // 10 // tatpramane Adye parokSam // 11 // adye paroksam pratyakSamanyat // 12 // pratyaksamanyat mati: smRti: saMjJA cintA'bhinibodha ityanarthAntaram // 13 // matih smrtih samjna cintabhinibodha ityanarthantaram tadindriyAnindriyanimittam // 14 // tadindriyanindriyanimittam avagrahehAvAyadhAraNAH // 15 // avagrahehavayadharanah bahubahuvidhakSiprAniHsRtAnuktadhruvANAM setarANAm // 16 // bahubahuvidhaksipranihsrtanuktadhruvanam setaranam arthasya // 17 // arthasya vyaJjanasyAvagrahaH // 18 // vyanjanasyavagrahah na cakSuranindriyAbhyAm // 19 // na caksuranindriyabhyam zrutaM matipUrvaM dvyanekadvAdazabhedam // 20 // srutam matipurvam duyanekadvadasabhedam

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tattvArthasUtra-pATha bhavapratyayo'vadhidevanArakANAm // 21 // bhavapratyayo avadhirdevanarakanam kSayopazamanimittaH SaDvikalpaH zeSANAm // 22 // ksayopasamanimittah sadvikalpah sesanam RjuvipulamatI manaHparyayaH // 23 // rjuvipulamati manahparyayah vizuddhyapratipAtAbhyAM tadvizeSaH // 24 // visuddhyapratipatabhyam tadvisesah vizuddhikSetrasvAmiviSayebhyo'vadhimanaHparyayayoH // 25 // vieuddhiksetrasvamivisayebhyo avadhimanahparyayayoh matizrutayornibandho dravyeSvasarvaparyAyeSu // 26 // matisrutyornibandho dravyesvasarvaparyayesu rUpiSvavadheH // 27 // rupisvavadheh tadanantabhAge mana:paryayasya // 28 // tadanantabhage manahparyayasya sarvadravyaparyAyeSu kevalasya // 29 // sarvadravyaparyayesu kevalasya ekAdIni bhAjyAni yugapadekasminnAcaturthyaH // 30 // ekadini bhajyani yugapadekasminnacaturbhyah ___ matizrutAvadhayo viparyayazca // 31 // matisrutavadhayo viparyayasca . . . . . . . . . . . . . . . . . . . . . 423

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Tattvarthasutra sadasatoravizeSAdyadRcchopalabdherunmattavat // 32 // sadasatoravisesadyadrcchopalabdherunmattavat naigamasaMgrahavyavahArarjusUtrazabdasamabhirUDhaivaMbhUtA nayAH // 33 // naigamasamgrahavyavahararjusutrasabdasamabhirudhaivambhuta nayah dUsarA adhyAya * Chapter-2 aupazamika kSAyikau bhAvau mizrazca jIvasya svatattvamaudayikapAriNAmikau ca // 1 // aupasamikaksayikau bhavau misrasca jivasya svatattvamaudayikaparinamikau ca 424 dvinavASTAdazaikaviMzatitribhedA yathAkramam // 2 // dvinavastadasaikavimsatitribheda yathakramam samyaktvacAritre // 3 // samyaktvacaritre jJAnadarzanadAnalAbha bhogopabhogavIryANi ca // 4 // jnanadarsanadanalabhabhogopabhogaviryani ca jJAnAjJAnadarzanalabdhayazcatustritripaJcabhedAH samyaktvacAritrasaMyamAsaMyamAzca // 5 // jnanajnanadarsanalabdhayascatustritripancabhedah samyaktvacaritrasamyamasamyamasca gatikaSAyaliMgamithyAdarzanAjJAnAsaMyatAsiddhalezyAzcatuzcatustryekaikaikaikaSaDbhedAH // 6 // gatikasayalingamithyadarsanajnanasamyatasiddha lesyascatustryekaikaikaikasadbhedah jIvabhavyAbhavyatvAni ca // 7 // jivabhavyabhavyatvani ca

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upayogo lakSaNam // 8 // upayogo laksanam sa dvividho'STacaturbhedaH // 9 // sa dvividho astacaturbhedah saMsAriNo muktAzca // 10 // samsarino muktasca samanaskA'manaskAH // 11 // samanaskamanaskah saMsAriNastrasasthAvarAH // 12 // samsarinastrasasthavarah pRthivyaptejovAyuvanaspatayaH sthAvarAH // 13 // prthivyaptejovayuvanaspatayah sthavarah dvIndriyAdayastrasAH // 14 // dvindriyadayastrasah paJcendriyANi // 15 // pancendriyani dvividhAni // 16 // dvividhani nirvRttyupakaraNe dravyendriyam // 17 // nirvrttyupakarane dravyendriyam labdhyupayogI bhAvendriyam // 18 // labdhyupayogau bhavendriyam tattvArthasUtra-pATha 425

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Tattvarthasutra sparzanarasanaghrANacakSuHzrotrANi // 19 // sparsanarasanaghranacaksuhsrotrani sparzarasagandhavarNazabdAstadarthAH // 20 // sparsarasagandhavarnasabdastadarthah zrutamanindriyasya // 21 // srutamanindriyasya vanaspatyantAnAmekam // 22 // vanaspatyantanamekam kRmipipIlikAbhramaramanuSyAdInAmekaikavRddhAni // 23 // krmipipilikabhramaramanusyadinamekaikaurddhani saMjJinaH samanaskAH // 24 // samjninah samanaskah vigrahagatau karmayogaH // 25 // vigrahagatau karmayogah anuzreNi gatiH // 26 // anusreni gatih avigrahA jIvasya // 27 // avigraha jivasya vigrahavatI ca saMsAriNaH prAk caturthyaH // 28 // vigrahavati ca samsarinah prak caturbhyah ekasamayA'vigrahA // 29 // ekasamaya avigraha . . . . . . . . . . . . . . . . . . . . . . . . 426

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tattvArthasUtra-pATha ekaM dvau trInvA'nAhArakaH // 30 // ekam dvau trinva anaharakah sammUrcchanagarbhopapAdA janma // 31 // sammurcchanagarbhopapada janma sacittazItasaMvRtAH setarA mizrAzcaikazastadyonayaH // 32 // sacittasitasamurtah setara misrascaikasastadyonayah jarAyujANDajapotAnAM garbhaH // 33 // jarayujandajapotanam garbhah devanArakANAmupapAdaH // 34 // devanarakanamupapadah zeSANAM sampUrchanam // 35 // sesanam sammurcchanam audArikavaikriyikAhArakataijasakArmaNAni zarIrANi // 36 // audarikavaikriyikaharakataijasakarmanani sarirani paraM paraM sUkSmam // 37 // param param suksmam pradezato'saMkhyeyaguNaM prAk taijasAt // 38 // pradesato asamkhyeyagunam prak taijasat anantaguNe pare // 39 // anantagune pare apratIghAte // 40 // apratighate . . . . . . . . . . . . . . . . . . . . . 427

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Tattvarthasutra anAdisambandhe ca // 41 // anadisambandhe ca 428 sarvasya // 42 // sarvasya tadAdIni bhAjyAni yugapadekasminnAcaturbhyaH // 43 // tadadini bhajyani yugapadekasminnacaturbhyah nirupabhogamantyam // 44 // nirupabhogamantyam garbhasammUrcchanajamAdyam // 45 // garbhasammurcchanajamadyam aupapAdikaM vaikriyikam // 46 // aupapadikam vaikriyikam labdhipratyayaM ca // 47 // labdhipratyayam ca taijasamapi // 48 // taijasamapi zubhaM vizuddhamavyAghAti cAhArakaM pramattasaMyatasyaiva // 49 // subham visuddhamavyaghati caharakam pramattasamyatasyaiva nArakasammUcchino napuMsakAni // 50 // narakasammurcchino napumsakani na devAH // 51 // na devah

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tattvArthasUtra-pATha zeSAstrivedAH // 52 // sesastrivedah aupapAdikacaramottamadehAsaMkhyeyavarSAyuSo'napavAyuSaH // 53 // aupapadikacaramottamadehasamkhyeyavarsayuso anapavartyayusah tIsarA adhyAya . Chapter-3 ratnazarkarAvAlukApaMkadhUmatamomahAtamaHprabhA bhUmayo ghanAmbuvAtAkAzapratiSThAH saptAdho'dhaH // 1 // ratnasarkaravalukapankadhumatamomahatamahprabha bhumayo ghanambuvatakasapratisthah saptadho adhah tAsu triMzatpaJcaviMzatipaJcadazadazatripaJconaikanarakazatasahasrANi paJca caiva yathAkramam // 2 // tasu trimsatpancavimsatipancadasadasatripanconaikanaraka satasahasrani panca caiva yathakramam nArakA nityAzubhataralezyApariNAmadehavedanAvikriyAH // 3 // naraka nityasubhataralesyaparinamadehavedanavikriyah parasparodIritaduHkhAH // 4 // parasparodiritaduhkhah saMkliSTAsurodIritaduHkhAzca prAk caturthyAH // 5 // samklistasurodiritaduhkhasca prak caturthyah teSvekatrisaptadazasaptadazadvAviMzatitrayastriMzatsAgaropamA sattvAnAM parA sthitiH // 6 // tesvekatrisaptadasasaptadasadvavinsatitrayastrimsatsagaropama sattvanam para sthitih . . . . . . . . . . . . . . . . . . . . . 429

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Tattvarthasutra jambUdvIpalavaNodAdayaH zubhanAmAno dvIpasamudrAH // 7 // jambudvipalavanodadayah subhanamano dvipasamudrah dvirdvirviSkambhAH pUrvapUrvaparikSepiNo valayAkRtayaH // 8 // dvirdvirviskambhah purvapurvapariksepino valayakstayah tanmadhye merunAbhitto yojanazatasahasraviSkambho jambUdvIpaH // 9 // tanmadhye merunabhirustto yojanasatasahasraviskambho jambudvipah bharatahaimavataharivideharamyakahairaNyavatairAvatavarSAH kSetrANi // 10 // bharatahaimavataharivideharamyakahairanyavatairavatavarsah ksetrani tadvibhAjinaH pUrvAparAyatA himavanmahAhimavanniSadhanIlarukmizikhariNo varSadharaparvatAH // 11 // tadvibhajinah purvaparayata himavanmahahimavannisadhanila rukmisikharino varsadharaparvatah hemArjunatapanIyavaiDUryarajatahemamayAH // 12 // hemarjunatapaniyavaiduryarajatahemamayah maNivicitrapArvA upari mUle ca tulyavistArAH // 13 // manivicitraparsva upari mule ca tulyavistarah padmamahApadmatigiJchakesarimahApuNDarIkapuNDarIkA hradAsteSAmupari // 14 // padmamahapadmatiginchakesarimahapundarikapundarika hradastesamupari prathamo yojanasahasrAyAmastadarddhaviSkambho hradaH // 15 // prathamo yojanasahasrayamastadarddhaviskambho hradah dazayojanAvagAhaH // 16 // dasayojanavagahah . . . . . . . . . . . . . . . . . 430

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tattvArthasUtra-pATha tanmadhye yojanaM puSkaram // 17 // tanmadhye yojanam puskaram tadviguNadviguNA hradAH puSkarANi ca // 18 // taddvigunadviguna hradah puskarani ca tannivAsinyo devyaH zrIhrIdhRtikIrtibuddhilakSmyaH palyopamasthitayaH sasAmAnikapariSatkAH // 19 // tannivasinyo devyah srihridhitikirtibuddhilaksmyah palyopamasthitayah sasamanikaparisatkah gaMgAsindhurohidrohitAsyAhariddharikAntAsItAsItodAnArInarakAntAsuvarNarUpyakUlAraktAraktodAH saritastanmadhyagAH // 20 // gangasindhurohidrohitasyahariddharikantasitasitodanarinarakantasuvarnarupyakularaktaraktodah saritastanmadhyagah dvayordvayoH pUrvAH pUrvagAH // 21 // dvayordvayoh purvah purvagah zeSAstvaparagAH // 22 // sesastvaparagah caturdazanadIsahasraparivRtA gaMgAsindhvAdayo nadyaH // 23 // caturdasanadisahasraparivsta gangasindhvadayo nadyah bharataH SaDviMzatipaJcayojanazatavistAraH SaTcaikonaviMzatibhAgA yojanasya // 24 // bharatah sadvinsatipancayojanasatavistarah satcaikonavimsatibhaga yojanasya tadviguNadviguNavistArA varSadharavarSA videhAntAH // 25 // taddvigunadvigunavistara varsadharavarsa videhantah . . . . . . . . . . . . . . . . . . . . . 431

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Tattvarthasutra uttarA dakSiNatulyAH // 26 // uttara daksinatulyah bharatairAvatayovRddhihrAsau SaTsamayAbhyAmutsarpiNyavasarpiNIbhyAm // 27 // bharatairavatayorurddhihrasau satsamayabhyamutsarpinyavasarpinibhyam tAbhyAmaparA bhUmayo'vasthitAH // 28 // tabhyamapara bhumayo avasthitah ekadvitripalyopamasthitayo haimavatakahArivarSakadaivakuravakAH // 29 // ekadvitripalyopamasthitayo haimavatakaharivarsakadaivakuravakah tathottarAH // 30 // tathottarah videheSu saGkhayeyakAlAH // 31 // videhesu samkhyeyakalah bharatasya viSkambho jambUdvIpasya navatizatabhAgaH // 32 // bharatasya viskambho jambudvipasya navatisatabhagah dvirdhAtakIkhaNDe // 33 // dvirdhatakikhande puSkarAddhe ca // 34 // puskararddhe ca prAGmAnuSottarAnmanuSyAH // 35 // pranmanusottaranmanusyah AryA mlecchAzca // 36 // arya mlecchasca . . . . . . . . . . . . . . . . . 432

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tattvArthasUtra-pATha bharatairAvatavidehAH karmabhUmayo'nyatra devakurUttarakurubhyaH // 37 // bharatairavatavidehah karmabhumayo anyatra devakuruttarakurubhyah nRsthitI parAvare tripalyopamAntarmuhUrte // 38 // ntsthiti paravare tripalyopamantarmuhurte tiryagyonijAnAM ca // 39 // tiryagyonijanam ca cauthA adhyAya * Chapter-4 devAzcaturNikAyAH // 1 // devascaturnikayah AditastriSu pItAntalezyAH // 2 // aditastrisu pitanantalesyah dazASTapaJcadvAdazavikalpA: kalpopapannaparyantAH // 3 // dasastapancadvadasavikalpah kalpopapannaparyantah indrasAmAnikatrAyastriMzapAriSadAtmarakSalokapAlAnIkaprakIrNakAbhiyogya kilviSikAzcaikazaH // 4 // indrasamanikatrayastrimsaparisadatmaraksalokapalanika prakirnakabhiyogyakilvisikascaikasah trAyastriMzalokapAlavA vyantarajyotiSkAH // 5 // trayastrimsalokapalavarjya vyantarajyotiskah pUrvayordIndrAH // 6 // purvayordvindrah . . . . . . . . . . . . . . . .. . . . . . . 433

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Tattvarthasutra kAyapravIcArA A aizAnAt // 7 // kayapravicara a aisanat zeSAH sparzarUpazabdamana: pravIcArAH // 8 // sesah sparsarupasabdamanahpravicarah pare'pravIcArAH // 9 // pare apravicarah bhavanavAsino'suranAgavidyutsuparNAgnivAtastanitodadhidvIpadikkumArAH // 10 // bhavanavasino asuranagavidyutsuparnagnivatastanitodadhi dvipadikkumarah vyantarAH kinnarakimpuruSamahoragagandharvayakSarAkSasabhUtapizAcAH // 11 // vyantarah kinnarakimpurusamahoragagandharvaraksasabhutapisacah 434 jyotiSkAH sUryAcandramasau grahanakSatraprakIrNakatArakAzca // 12 // jyotiskah suryacandramasau grahanaksatraprakirnakatarakasca merupradakSiNA nityagatayo nRloke // 13 // merupradaksina nityagatayo nrloke tatkRtaH kAlavibhAgaH // 14 // tatkrtah kalavibhagah bahiravasthitAH // 15 // bahiravasthitah vaimAnikAH // 16 // vaimanikah kalpopapannAH kalpAtItAzca // 17 // kalpopapannah kalpatitasca

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tattvArthasUtra-pATha uparyupari // 18 // iparuirari saudharmezAnasAnatkumAramAhendrabrahmabrahmottaralAntavakApiSThazukramahAzukra zatArasahasrAreSvAnataprANatayorAraNAcyutayornavasu graiveyakeSu vijayavaijayantajayantAparAjiteSu sarvArthasiddhau ca // 19 // saudharmaisanasanatkumaramahendrabrahmabrahmottaralantavakapisthasukramahasukrasatarasahasraresvanata pranatayoraranacyutayornavasu graiveyakesu vijayavaijayantajayantaparajitesu sarvarthasiddhau ca sthitiprabhAvasukhadyutilezyAvizuddhIndriyAvadhiviSayato'dhikAH // 20 // sthitiprabhavasukhadyutilesyavisuddhindriyavadhivisayato adhikah gatizarIraparigrahAbhimAnato hInAH // 21 // gatisariraparigrahabhimanato hinah pItapadmazuklalezyA dvitrizeSeSu // 22 // pitapadmasuklalesya dvitrisesesu prAggraiveyakebhyaH kalpAH // 23 // praggraiveyakebhyah kalpah brahmalokAlayA laukAntikAH // 24 // brahmalokalaya laukantikah sArasvatAdityavaDhyaruNagardatoyatuSitAvyAbAdhAriSTAzca // 25 // sarasvatadityavahnyarunagardatoyatusitavyabadharintasca vijayAdiSu dvicaramAH // 26 // vijaysadisu dvicaramah . . . . . . . . . . . . . . . .. . . . . . . 435

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Tattvarthasutra aupapAdikamanuSyebhyaH zeSAstiryagyonayaH // 27 // aupapadikamanusyebhyah sesastiryagyonayah sthitirasuranAgasuparNadvIpazeSANAM sAgaropamatripalyopamArddhahInamitAH // 28 // 436 sthitirasuranagasuparnadvipasesanam sagaropamatripalyopamarddhahinamitah saudharmezAnayoH sAgaropame'dhike // 29 // saudharmaisanayoh sagaropame adhike sAnatkumAramAhendrayoH sapta // 30 // sanatkumaramahendrayoh sapta trisaptanavaikAdazatrayodazapazcadazabhiradhikAni tu // 31 // trisaptanavai kadasatrayodasapancadasabhiradhikani tu AraNAcyutAdUrdhvamekaikena navasu graiveyakeSu vijayAdiSu sarvArthasiddhau ca // 32 // aranacyutadurdhvamekaikena navasu graiveyakesu vijayadisu sarvarthasiddhau ca aparA palyopamamadhikam // 33 // apara palyopamamadhikam parataH parataH pUrvApUrvA'nantarAH ||34|| paratah paratah purvapurva anantarah nArakANAM ca dvitIyAdiSu // 35 // narakanam ca dvitiyadisu dazavarSasahasrANi prathamAyAm // 36 // dasavarsasahasrani prathamayam bhavaneSu ca // 37 // bhavanesu ca

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tattvArthasUtra-pATha vyantarANAM ca // 38 // vyantaranam ca parA palyopamamadhikam // 39 // para palyopamamadhikam jyotiSkANAM ca // 40 // jyotiskanam ca tadaSTabhAgo'parA // 41 // tadastabhago apara laukAntikAnAmaSTau sAgaropamANi sarveSAm // 42 // laukantikanamastau sagaropamani sarvesam pA~cavA~ adhyAya * Chapter-5 ajIvakAyA dharmAdharmAkAzapudgalAH // 1 // ajivakaya dharmadharmakasapudgalah dravyANi // 2 // dravyani jIvAzca // 3 // jivasca nityAvasthitAnyarUpANi // 4 // nityavasthitanyarupani rUpiNaH pudgalAH // 5 // rupinah pudgalah . . . . . . . . . . . . . . . . . . . . . . . . 437

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Tattvarthasutra A AkAzAdekadravyANi // 6 // a akasadekadravyani niSkriyANi ca // 7 // niskriyani ca asaMkhyeyAH pradezA dharmAdharmaikajIvAnAm // 8 // asamkhyeyah pradesa dharmadharmaikajivanam AkAzasyAnantAH // 9 // akasasyanantah saMkhyeyAsaMkhyeyAzca pudgalAnAm // 10 // samkhyeyasamkhyeyasca pudgalanam nANoH // 11 // nanoh lokAkAze'vagAhaH // 12 // lokakase avagahah dharmAdharmayoH kRtsne // 13 // dharmadharmayoh kstsne ekapradezAdiSu bhAjya: pudgalAnAm // 14 // ekapradesadisu bhajyah pudgalanam asaMkhyeyabhAgAdiSu jIvAnAm // 15 // asamkhyeyabhagadinu jivanam pradezasaMhAravisarpAbhyAM pradIpavat // 16 // pradesasamharavisarpabhyam pradipavat . . . . . . 438

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tattvArthasUtra-pATha gatisthityupagrahau dharmAdharmayorupakAraH // 17 // gatisthityupagrahau dharmadharmyorupakarah AkAzasyAvagAhaH // 18 // akasasyavagahah zarIravAGmanaHprANApAnAH pudgalAnAm // 19 // sariravanmanahpranapanah pudgalanam sukhaduHkhajIvitamaraNopagrahAzca // 20 // sukhaduhkhajivitamaranopagrahasca parasparopagraho jIvAnAm // 21 // parasparopagraho jivanam vartanApariNAmakriyAH paratvAparatve ca kAlasya // 22 // vartanaparinamakriyah partvaparatve ca kalasya sparzarasagandhavarNavantaH pudgalAH // 23 // sparsarasagandhavarnavantah pudgalah zabdabandhasaumyasthaulyasaMsthAnabhedatamazchAyAtapodyotavantazca // 24 // sabdabandhasauksmyasthaulyasamsthanabhedatamas chayatapodyotavantasca aNavaH skandhAzca // 25 // anavah skandhasca bhedasaGghAtebhya utpadyante // 26 // bhedasanghatebhya utpadyante bhedAdaNuH // 27 // bhedadanuh . . . . . . . . . . . . . . . . . . . 439

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Tattvarthasutra bhedasaGghAtAbhyAM cAkSuSaH // 28 // bhedasanghatabhyam caksunah sadravyalakSaNam // 29 // saddravyalaksanam utpAdavyayadhrauvyayuktaM sat // 30 // utpadavyayadhrauvyayuktam sat tadbhAvAvyayaM nityam // 31 // tadbhavavyayam nityam arpitAnarpitasiddheH // 32 // arpitanarpitasiddheh snigdharUkSatvAd bandhaH // 33 // snigdharuksatvad bandhah na jaghanyaguNAnAm // 34 // na jaghanyagunanam guNasAmye sadRzAnAm // 35 // gunasamye sadysanam dvayadhikAdiguNAnAM tu // 36 // duyadhikadigunanam tu bandhe'dhiko pAriNAmikau ca // 37 // bandhe adhikau parinamikau ca guNaparyayavad dravyam // 38 // gunaparyayavad dravyam . . . . . . . . . . . . . . . . . . . . . 440

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tattvArthasUtra-pATha kAlazca // 39 // kalasca so'nantasamayaH // 40 // so anantasamayah dravyAzrayA nirguNA guNAH // 41 // dravyasraya nirguna gunah tadbhAvaH pariNAmaH // 42 // tadbhavah parinamah chaThA adhyAya * Chapter-6 kAyavAGamanaHkarma yogaH // 2 // kayavanmanahkarma yogah sa AstravaH // 2 // sa asravah zubhaH puNyasyAzubhaH pApasya // 3 // subhah punyasyasubhah papasya sakaSAyAkaSAyayoH sAmparAyikeryApathayoH // 4 // sakasayakasayayoh samparayikeryapathayoh indriyakaSAyAvratakriyAH paJcacatuHpaJcapaJcaviMzatisaMkhyAH pUrvasya bhedAH // 5 // indriyakasayavratakriyah pancacatuhpancapancavimsatisamkhyah purvasya bhedah tIvramandajJAtAjJAtabhAvAdhikaraNavIryavizeSebhyastadvizeSaH // 6 // tivramandajnatajnatabhavadhikaranaviryavisesebhyastadvisesah ........................ 441

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Tattvarthasutra adhikaraNaM jIvAjIvAH // 7 // adhikaranam jivajivah AdyaM saMrambhasamArambhArambhayogakRtakAritAnumatakaSAya __vizeSaistristristrizcatuzcaikazaH // 8 // adyam samrambhasamarambharambhayogakrtakaritanumata kasayavisesaistristristriscatuscaikasah nirvartanAnikSepasaMyoganisargA dvicaturdvitribhedAH param // 9 // nirvartananiksepasamyoganisarga dvicaturdvitribhedah param tatpradoSanihnavamAtsaryAntarAyAsAdanopaghAtA jJAnadarzanAvaraNayoH // 10 // tatpradosanihnavamatsaryantarayasadanopaghata jnanadarsanavaranayoh duHkhazokatApAkrandanavadhaparidevanAnyAtmaparobhayasthAnAnyasadvedyasya // 11 // duhkhasokatapakrandanavadhaparidevananyatmaparobhaya sthananyasadvedyasya bhUtavratyanukampAdAnasarAgasaMyamAdiyogaH kSAntiH zaucamiti sadvedyasya // 12 // bhutavratyanukampadanasaragasamyamadiyogah ksantih saucamiti sadvedyasya kevalizrutasaMghadharmadevAvarNavAdo darzanamohasya // 13 // kevalisrutasamghadharmadevavarnavado darsanamohasya kaSAyodayAttIvrapariNAmazcAritramohasya // 14 // kanayodayattivraparinamascaritramohasya bahvArambhaparigrahatvaM nArakasyAyuSaH // 15 // bahvarambhaparigrahatvam narkasyayusah mAyA tairyagyonasya // 16 // maya tairyagyonasya . . . . . . . . . . . . . . . . . 442

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tattvArthasUtra-pATha alpArambhaparigrahatvaM mAnuSasya // 17 // alparambhaparigrahatvam manusasya svabhAvamArdavaM ca // 18 // svabhavamardavam ca nizzIlavratatvaM ca sarveSAm // 19 // nissilavratatuam ca sarvesam sarAgasaMyamasaMyamAsaMyamAkAmanirjarAbAlatapAMsi daivasya // 20 // saragasamyamasamyamasamyamakamanirjarabalatapamsi daivasya samyaktvaM ca // 21 // samyaktuam ca yogavakratA visaMvAdanaM cAzubhasya nAmnaH // 22 // yogavakrata visamvadanam casubhasya namnah tadviparItaM zubhasya // 23 // tadviparitam subhasya darzanavizuddhivinayasampannatA zIlavrateSvanatIcAro'bhIkSNajJAnopayogasaMvegau zaktitastyAgatapasI sAdhusamAdhirvaiyAvRttyakaraNamarhadAcAryabahuzrutapravacanabhaktirAvazyakAparihANirmArgaprabhAvanA pravacanavatsalatvamiti tIrthakaratvasya // 24 // darsanavisuddhirvinayasampannata silavratesvanaticaro abhiksnajnanopayogasamvegau saktitastyagatapasi sadhusamadhirvaiyaurttyakaranamarhadacaryabahusrutapravacanabhaktiravasyakaparihanirmargaprabhavana pravacanavatsalatvamiti tirthakaratvasya parAtmanindAprazaMse sadasadguNocchAdanodbhAvane ca nIcairgotrasya // 25 // paratmanindaprasamse sadasadgunocchadanodbhavane ca nicairgotrasya . . . . . . . . . . . . . . . . . . . . . . . 443

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Tattvarthasutra tadviparyayo nIcairvRttyanutseko cottarasya // 26 // tadviparyayo nicairvrattyanutsekau cottarasya vighnakaraNamantarAyasya // 27 // vighnakaranamantarayasya sAtavA~ adhyAya * Chapter-7 hiMsA'nRtasteyAbrahmaparigrahebhyo virativratam // 1 // himsa anstasteyabrahmaparigrahebhyo viratiruratam dezasarvato'NumahatI // 2 // desasarvato anumahati tatsthairyArthaM bhAvanAH paJca paJca // 3 // tatsthairyartham bhavanah panca panca vAGmanoguptIryAdAnanikSepaNasamityAlokitapAnabhojanAni paJca // 4 // vanmanoguptiryadananiksepanasamityalokitapanabhojanani panca krodhalobhabhIrutvahAsyapratyAkhyAnAnyanuvIcibhASaNaM ca paJca // 5 // krodhalobhabhirutvahasyapratyakhyananyanuvicibhasanam ca panca zUnyAgAravimocitAvAsaparoparodhAkaraNabhaikSyazuddhisadharmAvisaMvAdAH paJca // 6 // sunyagaravimocitavasaparoparodhakaranabhaiksyasuddhi sadharmavisamvadah panca strIrAgakathAzravaNatanmanoharAMganirIkSaNapUrvaratAnusmaraNavRSyeSTarasasvazarIrasaMskAratyAgAH paJca // 7 // striragakathasravanatanmanoharanganiriksanapurvaratanu smaranavrsyestarasasvasarirasamskaratyagah panca ........................ 444

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manojJAmanojJendriyaviSayarAgadveSavarjanAni pazca // 8 // manojnamanojnendriyavisayaragadvesavarjanani panca hiMsAdiSvihAmutrApAyAvadyadarzanam // 9 // himsadisvihamutrapayavadyadarsanam duHkhameva vA // 10 // duhkhameva va maitrIpramodakAruNyamAdhyasthyAni ca sattvaguNAdhikaklizyamAnAvineyeSu // 11 // maitripramodakarunyamadhyasthyani ca sattvagunadhikaklisyamanavineyesu jagatkAyasvabhAvau vA saMvegavairAgyArtham // 12 // jagatkayasvabhavau va samvegavairagyartham pramattayogAtprANavyaparopaNaM hiMsA // 13 // pramattayogatpranavyaparopanam himsa asadabhidhAnamanRtam // 14 // asadabhidhanamanrtam adattAdAnaM steyam // 15 // adattadanam steyam tattvArthasUtra-pATha maithunamabrahma // 16 // maithunamabrahma mUrcchA parigrahaH // 17 // murccha parigrahah nizzalyo vratI // 18 // nissalyo vrati 445

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Tattvarthasutra agAryanagArazca // 19 // agaryanagarasca aNuvrato'gArI // 20 // anuvrato agari digdezAnarthadaNDaviratisAmAyikaproSadhopavAsopabhogaparibhoga parimANAtithisaMvibhAgavratasaMpannazca // 21 // digdesanarthadandaviratisamayikaprosadhopavasopabhogaparibhogaparimanatithisamvibhagavratasampannasca mAraNAntikI sallekhanAM joSitA // 22 // maranantikim sallekhanam josita zaMkAkAMkSAvicikitsA'nyadRSTiprazaMsAsaMstavAH samyagdRSTeraticArAH // 23 // sankakanksavicikitsa anyadystiprasamsasamstavah samyagdrsteraticarah vratazIleSu paJca pazca yathAkramam // 24 // vratasilesu panca panca yathakramam bandhavadhacchedAtibhArAropaNAnapAnanirodhAH // 25 // bandhavadhacchedatibhararopanannapananirodhah mithyopadezarahobhyAkhyAnakUTalekhakriyAnyAsApahArasAkAramantrabhedAH // 26 // mithyopadesarahobhyakhyanakutalekhakriyanyasapahara sakaramantrabhedah stenaprayogatadAhRtAdAnaviruddharAjyAtikramahInAdhikamAnonmAnapratirUpakavyavahArAH // 27 // stenaprayogatadahrtadanaviruddharajyatikramahinadhika manonmanapratirupakavyavaharah paravivAhakaraNetvarikAparigRhItA'parigRhItAgamanAnaGgakrIDAkAmatIvrAbhinivezAH // 28 // paravivahakaranetvarikaparigshita aprigthitagamananangakrida kamativrabhinivesah .......... .............. 446

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tattvArthasUtra-pATha kSetravAstuhiraNyasuvarNadhanadhAnyadAsIdAsakupyapramANAtikramAH // 29 // ksetravastuhiranyasuvarnadhanadhanyadasidasakupya pramanatikramah UrdhvAdhastiryagvyatikramakSetravRddhismRtyantarAdhAnAni // 30 // urdhvadhastiryagvyatikramaksetraviddhismotyantaradhanani AnayanapreSyaprayogazabdarUpAnupAtapudgalakSepAH // 31 // anayanapresyaprayogasabdarupanupatapudgalaksepah kandarpakautkucyamaukharyAsamIkSyAdhikaraNopabhogaparibhogAnarthakyAni // 32 // kandarpakautkucyamaukharyasamiksyadhikaranopabhoga paribhoganarthakyani yogaduSpraNidhAnAnAdarasmRtyanupasthAnAni // 33 // yogaduspraaidhananadarasmrtyanupasthanani apratyavekSitApramArjitotsargAdAnasaMstaropakramaNAnAdarasmRtyanupasthAnAni // 34 // apratyaveksitapramarjitotsargadanasamstaropakramananadara smrtyanupasthanani sacittasambandhasammizrAbhiSavaduHpakvAhArAH // 35 // sacittasambandhasammisrabhisavaduhpakvaharah sacittanikSepApidhAnaparavyapadezamAtsaryakAlAtikramAH // 36 // sacittaniksepapidhanaparavyapadesamatsaryakalatikramah jIvitamaraNAzaMsAmitrAnurAgasukhAnubandhanidAnAni // 37 // jivitamaranasamsamitranuragasukhanubandhanidanani anugrahArthaM svasyAtisargo dAnam // 38 // anugrahartham svasyatisargo danam vidhidravyadAtRpAtravizeSAttadvizeSaH // 39 // vidhidravyadatrpatravicesattadvisesah .. . . . . . . . . . . . . . . . . . . . 447

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Tattvarthasutra AThavA~ adhyAya * Chapter-8 mithyAdarzanAviratipramAdakaSAyayogA bandhahetavaH // 1 // mithyadarsanaviratipramadakasayayoga bandhahetavah sakaSAyatvAjjIvaH karmaNo yogyAnpudgalAnAdatte sa bandhaH // 2 // sakasayatvajjivah karmano yogyanpudgalanadatte sa bandhah prakRtisthityanubhavapradezAstadvidhayaH // 3 // prakstisthityanubhavapradesastadvidhayah Adyo jJAnadarzanAvaraNavedanIyamohanIyAyurnAmagotrAntarAyAH // 4 // adyo jnanadarsanavaranavedaniyamohaniyayuh namagotrantarayah paJcanavadvyaSTAviMzaticaturdvicatvAriMzadvipaJcabhedAyathAkramam // 5 // pancanavadvyastavimsaticaturdvicatvarimsaddvipancabheda yathakramam matizrutAvadhimanaHparyayakevalAnAm // 6 // matisrutavadhimanahparyayakevalanam cakSuracakSuravadhikevalAnAM nidrAnidrAnidrApracalApracalApracalAstyAnagRddhayazca // 7 // caksuracaksuravadhikevalanam nidranidranidrapracalapracala pracalastyanagrddhayasca sadasavedye // 8 // sadasadvedye darzanacAritramohanIyAkaSAyakaSAyavedanIyAkhyAstridvinavaSoDazabhedAH samyaktvamithyAtva tadubhayAnyakaSAyakaSAyau hAsyaratyaratizokabhayajugupsAstrIpunnapuMsakavedA anantAnubandhyapratyAkhyAnapratyAkhyAnasaMjvalanavikalpAzcaikazaH krodhamAnamAyAlobhAH // 9 // darsanacaritramohaniyakasayakasayavedaniyakhyastridvinavasodasabhedah samyaktvamithyatvatadubhayanyakasayakasayau ........................ 448

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tattvArthasUtra-pATha hasyaratyaratisokabhayajugupsastripunnapumsakaveda anantanubandhyapratyakhyanapratyakhyanasamjvalanavikalpascaikasah krodhamanamayalobhah nArakatairyagyonamAnuSadaivAni // 10 // narakatairyagyonamanusadaivani gatijAtizarIrAMgopAMganirmANabandhanasaMghAtasaMsthAnasaMhananasparzarasagaMdha varNAnupUrvyAgurulaghUpaghAtaparaghAtAtapodyotocchvAsavihAyogatayaH pratyekazarIratrasasubhagasusvarazubhasUkSmaparyAptisthirAdeyayaza:kIrtisetarANi tIrthakaratvaM ca // 11 // gatijatisarirangopanganirmanabandhanasamghatasamsthanasamhananasparsarasagandhavarnanupurvyagurulaghupaghata paraghatatapodyotocchvasavihayogatayah pratyekasariratrasasubhagasusvarasubhasuksmaparyaptisthiradeyayasahkirtisetarani tirthakaratuam ca uccairnIcaizca // 12 // uccairnicaisca dAnalAbhabhogopabhogavIryANAm // 13 // danalabhabhogopabhogaviryanam AditastisRNAmantarAyasya ca triMzatsAgaropamakoTIkoTyaH parA sthitiH // 14 // aditastisrnamantarayasya ca trimsatsagaropamakotikotyah para sthitih saptatirmohanIyasya // 15 // saptatirmohaniyasya viMzatirnAmagotrayoH // 16 // vimsatirnamagotrayoh . . . . . . . . . . . . . . . . . . . . . 449

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Tattvarthasutra trayastriMzatsAgaropamANyAyuSaH // 17 // trayastrimsatsagaropamanyayusah aparA dvAdaza muhUrtA vedanIyasya // 18 // apara dvadasa muhurta vedaniyasya nAmagotrayoraSTau // 19 // namagotrayorastau zeSANAmantarmuhUrtA // 20 // sesanamantarmuhurta vipAko'nubhavaH // 21 // vipako anubhavah sa yathAnAma // 22 // sa yathanama tatazca nirjarA // 23 // tatasca nirjara nAmapratyayAH sarvato yogavizeSAtsUkSmaikakSetrAvagAhasthitAH sarvAtmapradezeSvanantAnantapradezAH // 24 // namapratyayah sarvato yogavisesatsuksmaikaksetravagahasthitah sarvatmapradesesvanantanantapradesah sadvedhazubhAyurnAmagotrANi puNyam // 25 // sadvedyasubhayurnamagotrani punyam ato'nyatpApam // 26 // ato anyatpapam . . . . . . . . . . . . . . . . . . . . . 450

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nauvA~ adhyAya * Chapter-9 AstravanirodhaH saMvaraH // 1 // asravanirodhah samvarah saguptisamitidharmAnuprekSAparISahajayacAritraiH // 2 // sa guptisamitidharmanupreksaparisahajayacaritraih tapasA nirjarA ca // 3 // tapasa nirjara ca samyagyoganigraho guptiH // 4 // samyagyoganigraho guptih tattvArthasUtra-pATha IryAbhASaiSaNAdAnanikSepotsargAH samitayaH // 5 // iryabhasaisanadananiksepotsargah samitayah uttamakSamAmArdavArjavazaucasatyasaMyamatapastyAgAkiJcanyabrahmacaryANi dharmaH // 6 // uttamaksamamardavarjavasaucasatyasamyama tapastyagakincanyabrahmacaryani dharmah anityAzaraNasaMsAraikatvAnyatvAzucyAstravasaMvaranirjarA lokabodhidurlabhadharmasvAkhyAtatvAnucintanamanuprekSAH // 7 // anityasaranasamsaraikatvanyatvasucyasravasamvaranirjara lokabodhidurlabhadharmasvakhyatatvanucintanamanupreksah mArgAcyavananirjarArthaM pariSoDhavyAH parISahAH // 8 // margacyavananirjarartham parisodhavyah parisahah kSutpipAsAzItoSNadaMzamazakanAgnyAratistrIcaryAniSadyAzayyAkrozavadhayAcanA'lAbha rogatRNasparzamalasatkArapuraskAraprajJA'jJAnAdarzanAni // 9 // ksutpipasasitosnadamsamasakanagnyaratistricarya nisadyasayyakrosavadhayacana alabharogatranasparsa malasatkarapuraskaraprajna ajnanadarsanani 451

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Tattvarthasutra sUkSmasAmparAyachadmasthavItarAgayozcaturdaza // 10 // suksmasamparayachadmasthavitaragayoscaturdasa ekAdaza jine // 11 // ekadasa jine bAdarasAmparAye sarve // 12 // badarasamparaye sarve jJAnAvaraNe prajJA'jJAne // 13 // jnanauarane projna ajnane darzanamohAntarAyayoradarzanAlAbhau // 14 // darsanamohantarayayoradarsanalabhau cAritramohe nAgnyAratistrIniSadyAkrozayAcanAsatkArapuraskArAH // 15 // caritramohe nagnyaratistrinisadyakrosayacanasatkarapuraskarah vedanIye zeSAH // 16 // vedaniye sesah ekAdayo bhAjyA yugapadekasminnaikonaviMzateH // 17 // ekadayo bhajya yugapadekasminnaikonavimsateh sAmAyikacchedopasthApanAparihAravizuddhisUkSmasAmparAyayathAkhyAtamiti cAritram // 18 // samayikacchedopasthapanapariharavisuddhisuksmasamparaya yathakhyatamiti caritram anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsanakAyaklezA bAhyaM tapaH // 19 // anasanavamaudaryavrttiparisamkhyanarasaparityagavivikta sayyasanakayaklesa bahyam tapah . . . . . . . . . . . . . . . . . . . . . . . 452

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tattvArthasUtra-pATha prAyazcittavinayavaiyAvRttyasvAdhyAyavyutsargadhyAnAnyuttaram // 20 // prayascittavinayavaiyavrttyasvadhyayavyutsargadhyananyuttaram navacaturdazapaJcadvibhedA yathAkramaM prAgdhyAnAt // 21 // navacaturdasapancadvibheda yathakramam pragdhyanat AlocanapratikramaNatadubhayavivekavyutsargatapazchedaparihAropasthApanAH // 22 // alocanapratikramanatadubhayavivekavyutsargatapascheda pariharopasthapanah jJAnadarzanacAritropacArAH // 23 // jnanadarsanacaritropacarah AcAryopAdhyAyatapasvizaikSaglAnagaNakulasaMghasAdhumanojJAnAm // 24 // acaryopadhyayatapasvisaiksaglanaganakulasamghasadhu __manojnanam vAcanApRcchanAnuprekSA'mnAyadharmopadezAH // 25 // vacanaprcchananupreksa amnayadharmopadesah bAhyAbhyantaropadhyoH // 26 // bahyabhyantaropadhyoh uttamasaMhananasyaikAgracintAnirodho dhyAnamAntarmuhUrtAt // 27 // uttamasamhananasyaikagracintanirodho dhyanamantarmuhurtat ArtaraudradhaHzuklAni // 28 // artaraudradharmyasuklani pare mokSahetU // 29 // pare moksaheta ArtamamanojJasya samprayoge tadviprayogAya smRtisamanvAhAraH // 30 // artamamanojnasya samprayoge tadviprayogaya smrtisamanvaharah . . . . . . . . . . . . . . . . . . . . . . . 453

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Tattvarthasutra viparItaM manojJasya // 31 // viparitam manojnasya vedanAyAzca // 32 // sedanayaoca nidAnaM ca // 33 // nidanam ca tadaviratadezaviratapramattasaMyatAnAm // 34 // tadaviratadesaviratapramattasamyatanam hiMsA'nRtasteyaviSayasaMrakSaNebhyo raudramaviratadezaviratayoH // 35 // himsa anstasteyavisayasamraksanebhyo raudramaviratadesaviratayoh AjJA'pAyavipAkasaMsthAnavicayAya dharmyam // 36 // ajna apayavipakasamsthanavicayaya dharmyam zukle cAdye pUrvavidaH // 37 // sukle cadye purvavidah pare kevalinaH // 38 // pare kevalinah pRthaktvaikatvavitarkasUkSmakriyApratipAtivyuparatakriyAnivartIni // 39 // pithaktvaikatvavitarkasuksmakriyapratipati vyuparatakriyanivartini tryekayogakAyayogAyogAnAm // 40 // tryekayogakayayogayoganam ekAzraye savitarkavIcAre pUrve // 41 // ekasraye savitarkavicare purve . . . . . . . . . . . . . . . . . . . . . . . . 454

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tattvArthasUtra-pATha avIcAraM dvitIyam // 42 // avicaram dvitiyam vitarkaH zrutam // 43 // vitarkah srutam vIcAro'rthavyaJjanayogasaMkrAntiH // 44 // vicaro arthavyanjanayogasamkrantih samyagdRSTizrAvakaviratAnantaviyojakadarzanamohakSapakopazamakopazAntamohakSapaka kSINamohajinAH kramazo'saMkhyeyaguNanirjarAH // 45 // samyagdsstisravakaviratanantaviyojakadarsanamohaksapakopasamakopasantamohaksapakaksinamohajinah kramaso asamkhyeyagunanirjarah pulAkabakuzakuzIlanirgranthasnAtakA nirgranthAH // 46 // pulakabakusakusilanirgranthasnataka nirgranthah saMyamazrutapratisevanAtIrthaliMgalezyopapAdasthAnavikalpataH sAdhyAH // 47 // samyamasrutapratisevanatirthalingalesyopapadasthanavikalpatah sadhyah dasavA~ adhyAya * Chapter-10 mohakSayAjJAnadarzanAvaraNAntarAyakSayAcca kevalam // 1 // mohaksayajjnanadarsanavaranantarayaksayacca kevalam bandhahetvabhAvanirjarAbhyAM kRtsnakarmavipramokSo mokSaH // 2 // bandhahetuabhavanirjarabhyam kitsnakarmavipramokso moksah aupazamikAdibhavyatvAnAM ca // 3 // aupasamikadibhavyatvanam ca ........................ 455

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Tattvarthasutra anyatrakevalasamyaktvajJAnadarzanasiddhatvebhyaH // 4 // anyatrakevalasamyaktvajnanadarsanasiddhatvebhyah tadanantaramUrdhvaM gacchatyAlokAntAt // 5 // tadanantaramurdhvam gacchatyalokantat pUrvaprayogAdasaMgatvAd bandhacchedAttathAgatipariNAmAcca // 6 // purvaprayogadasamgatvad bandhacchedattathagatiparinamacca AviddhakulAlacakravadvyapagatalepAlAbuvaderaNDabIjavadagnizikhAvacca // 7 // aviddhakulalacakravadvyapagatalepalabuvaderanda bijavadagnisikhavacca dharmAstikAyAbhAvAt // 8 // dharmastikayabhavat kSetrakAlagatiliMgatIrthacAritrapratyekabuddhabodhitajJAnAvagAhanAntara saMkhyAlpabahutvataH sAdhyAH // 9 // ksetrakalagatilingatirthacaritrapratyekabuddhabodhita jnanavagahanantarasamkhyalpabahutvatah sadhyah dazAdhyAye paricchinne tattvArthe paThite sati / phalaM syAdupavAsasya bhASitaM munipuGgavaiH // dasa adhyAya pramANa tattvArthasUtra kA bhalIbhA~ti pATha aura anugama karane se eka upavAsa kA phala prApta hotA hai - aisA zreSTha munirAjoM ne kahA hai| The excellent muni have proclaimed that the worthy soul who reads, with understanding, the Tattvarthasutra, comprising ten chapters, earns the fruit of a day's fasting. . . . . . . . . . . . . . . . . . . . . . 456

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Sacred Jaina Texts from Vikalp Printers www.vikalpprinters.com Acharya Kundkund's Samayasara WITH HINDI AND ENGLISH TRANSLATION zrImadAcArya kundakunda viracita Acharya Kundkund's samayasAra Samayasara WITH HINDI AND ENGLISH TRANSLATION The most profound and sacred exposition in the Jain religious tradition. * Prakrit * Hindi English zrImadAcArya kundakunda viracita HURRR Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Published: 2012 * Hard Bound * Printed on Art Paper * Pages: xvi + 208 * Size: 16 x 22.5 cm ISBN 81-903639-3-X Rs. 350/ As Acharya Vidyanand writes in the Foreword of Samayasara, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. . . . . . . . . . . . . . . . . . . . . . . . 457

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* English Translation, and Edited by: Vijay K. Jain * Shri Amritchandra Suri's Purusarthasiddhyupaya Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION Published: 2012 Hard Bound Printed on NS Maplitho Paper Pages: xvi + 191 * Size: 16 x 22.5 cm * zrI amRtacandrasUrI viracita puruSArthasiddhyupAya Sanskrit Hindi * English Foreword by: Acharya 108 Vidyanand Muni 458 Shri Amritchandra Suri's Purusarthasiddhyup aya (Purushartha Siddhyupaya) Realization of the Pure Self WITH HINDI AND ENGLISH TRANSLATION zrI amRtacandrasUri viracita puruSArthasiddhyupAya Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain ISBN 81-903639-4-8 Rs. 350/ Shri Amritchandra Suri's Purusarthasiddhyupaya is a matchless Jaina text that deals with the conduct required of the householder (sravaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism - noninjury or ahimsa - has been explained in detail in the book.

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Acarya Nemichandra's Dravyasamgraha With Authentic Explanatory Notes AcArya nemicandra viracita dravyasaMgraha Acarya Nemichandra's Dravyasamgraha (Also: Drarya Sangraha, Dravya Samgraha) With Authentic Explanatory Notes * Prakrit . Hindi English AcArya nemicandra viracita dravyasaMgraha Foreword by: Acarya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain Foreword by: Acharya 108 Vidyanand Muni English Translation, and Edited by: Vijay K. Jain * Published: 2013 * Hard Bound Printed on NS Maplitho Paper Pages: xvi + 216 * Size: 16 x 22.5 cm ISBN 81-903639-5-6 Rs. 450/ Dravyasamgraha is one of the finest classical Jaina texts, composed by His Holiness Acarya Nemichandra (circa 10th century CE). It deals primarily with the Realities (tattva) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology. .. . . . . . . . 459

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* Acarya Pujyapada's Istopadesa - The Golden Discourse Foreword by: Acarya 108 Vidyanand Muni * AcArya pUjyapAda viracita iSTopadeza Sanskrit English Published: 2014 Hard Bound * Printed on NS Maplitho Paper Pages: xvi + 152 * Size: 16 x 22.5 cm 460 By: Vijay K. Jain Acarya Pujyapada's Istopadesa THE GOLDEN DISCOURSE AcArya pUjyapAda viracita iSTopadeza Foreword by: Acarya 108 Vidyanand Muni VIJAY K. JAIN ISBN 81-903639-6-4 Rs. 450/ His Holiness Acarya Pujyapada, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvarthasiddhi and Istopadesa. Concise but deep in import, Istopadesa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous.

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Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra Acarya Samantabhadra's Svayambhustotra - Adoration of The Twenty-four Tirthankara AcArya samantabhadra viracita svayambhUstotra * Sanskrit . Hindi . English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain * Published: 2015 * Hard Bound * Printed on NS Maplitho Paper * Pages: xxiv + 220 * Size: 16 x 22.5 cm Divine Blessings: Acarya 108 Vidyanand Muni VIJAY K. JAIN ISBN 81-903639-7-2 Rs. 500/ Acarya Samantabhadra's Svayambhustotra (circa 2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twentyfour Tirthankara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhustotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tirthankara. . . . . . . . . . . . . . . . . . . . . . . . 461

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Acarya Samantabhadra's Aptamimarsa (Devagamastotra) Deep Reflection On The Omniscient Lord AcArya samantabhadra viracita AptamImAMsA (dance ) Acarya Samantabhadra's Aptamimamsa (Devagamastotra) Deep Reflection On The Omniscient Lord AcArya samantabhadra viracita AptamImAMsA (carta) * Sanskrit . Hindi - English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN * Published: 2016 * Hard Bound * Printed on NS Maplitho Paper * Pages: xxiv + 200 * Size: 16 x 22.5 cm ISBN 81-903639-8-0 Rs. 500/ Aptamimamsa by Acarya Samantabhadra (circa 2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Acarya stions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syadvada) - the logical expression of reality in light of the foundational principle of non-absolutism (anekantavada) - he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (punya) or demeritorious (papa) karmas. . . . . . . . . . . . . . . . . . . . . . . . 462

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Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra Acarya Samantabhadra's Ratnakarandaka-sravakacara - The Jewel-casket of Householder's Conduct AcArya samantabhadra viracita ratnakaraNDakazrAvakAcAra * Sanskrit . Hindi * English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni * Published: 2016 Hard Bound * Printed on NS Paper Pages: xxiv + 264 * Size: 16 x 22.5 cm VIJAY K. JAIN ISBN 81-903639-9-9 Rs. 500/ Acarya Samantabhadra's (circa 2nd century CE) Ratnakarandaka-sravakacara, comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (sravaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarsana), right knowledge (samyagjnana) and right conduct (samyakcaritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. Giving up of the body in a manner that upholds righteousness on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhana. All persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratima) of the householder's conduct. . . . . . . . . . . . . . . . . . . . . 463

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Acarya Pujyapada's Samadhitantram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram Acarya Pujyapada's Samadhitantram - Supreme Meditation AcArya pUjyapAda viracita samAdhitaMtram * Sanskrit . Hindi English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: * Published: 2017 Acarya 108 Vidyanand Muni * Hard Bound VIJAY K. JAIN * Printed on NS Paper * Pages: xlii + 202 ISBN 978-81-932726-0-2 * Size: 16 x 22.5 cm Rs. 600/Acarya Pujyapada's (circa 5th century CE) Samadhitantram is a spiritual work consisting of 105 verses outlining the path to liberation for the inspired soul. Living beings have three kinds of soul - the extroverted-soul (bahiratma), the introverted-soul (antaratma), and the pure-soul (paramatma). The one who mistakes the body and the like for the soul is the extroverted-soul (bahiratma). The extrovertedsoul spends his entire life in delusion and suffers throughout. The one who entertains no delusion about psychic dispositions - imperfections like attachment and aversion, and soul-nature - is the introverted-soul (antaratma). The knowledgeable introverted-soul disconnects the body, including the senses, from the soul. The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramatma). Samadhitantram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Samadhitantram answers the vexed question, 'Who am I?' in forceful and outrightly logical manner, in plain words. No one, the ascetic or the householder, can afford not to realize the Truth contained in the treatise, comprehend it through and through, and change his conduct accordingly. .. . . . . . . . . . . . . . . . . . . . . 464

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Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra Acarya Kundakunda's Pravacanasara - Essence of the Doctrine AcArya kundakunda viracita pravacanasAra * Prakrit Sanskrit * Hindi * English Divine Blessings: Acarya 108 Vidyanand Muni By: Vijay K. Jain Divine Blessings: Acarya 108 Vidyananda Muni VIJAY K. JAIN * Published: 2018 * Hard Bound * Printed on Art Paper * Pages: lxi + 345 * Size: 16 x 22.5 cm ISBN 978-81-932726-1-9 Rs. 600/ Acarya Kundakunda's (circa 1st century BCE) 'Pravacanasara' is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Consciousness manifests in form of cognition (upayoga) - purecognition (suddhopayoga), auspicious-cognition (subhopayoga) and inauspiciouscognition (asubhopayoga). Pure-cognition represents conduct without-attachment (vitaraga caritra). Perfect knowledge or omniscience (kevalajnana) is the fruit of purecognition (suddhopayoga). The soul engaged in pure-cognition (suddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses. Omniscience (kevalajnana) is real happiness; there is no difference between knowledge and happiness. Delusion (moha), the contrary and ignorant view of the soul about substances, is the cause of misery. The soul with attachment (raga) toward external objects makes bonds with karmas and the soul without attachment toward external objects frees itself from the bonds of karmas. . . . . . . . . . . . . . . . . . . . . . . . 465

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Tattvarthasutra EPILOGUE My family members have expressed their approval (anumodana) of my intense involvement in this work through a sweet and thoughtful gesture. They have resolved as under: * Mrs. Manju Jain will undertake pilgrimage to two holy places - Sammed Shikharji and Hastinapur - and gift 5 copies of the book at each place. Mr. Raghav Chhabra and Mrs. Sonal Jain Chhabra will personally gift 20 copies of the book to Jaina temples and/or munilaryika. Tanisha (112 years) will memorize at least 5 sutra. Kushagra (8 years) will practice reading aloud passages in English. Mr. Kishore Jain and Mrs. Malika Jain will personally gift 20 copies of the book to Jaina temples and/or muni/aryika. - VKJ .. . . . . . . . . . . . . . 466

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nAthAvata AcArya zrI umAsvAmI viracita tattvArthasUtra jaina darzana kI kuMjI hai| jo sAta tattvoM meM samyagzraddhAna karatA hai nizcaya se vahI samyagdRSTi hai aura vahI mokSa-patha kA Arohaka hai| yaha zAstra dravyAnuyoga kA sAra hai| isa zAstra kA adhyayana muni ke liye to ati Avazyaka hai hI, zrAvakoM ke liye bhI yaha parama upayogI hai| ___ zrI vijaya kumAra jaina isa paJcama kAla meM bhI aise zubha jJAnopayoga meM saMlagna haiM jaisA ki prAyaH muni-caryA meM hI dekhane meM AtA hai| ve sampUrNa jaina jagata ko aisI anupama bheMTa de rahe haiM jo bahuta samaya taka bhavya jIvoM ke liye upakArI hogii| aise mokSamArgI zrAvaka ko maiM aMtarAtmA se bahuta-bahuta maMgala AzIrvAda detA huuN| 30 akTUbara 2018, hastinApura AcArya 108 zrI niHzaMkabhUSaNa muni yaha prastuti tattvArthasUtra tathA sarvArthasiddhi aise do mahAn zAstroM kA samanvaya hai| ye donoM hI zAstra jaina darzana ke stambha haiN| inameM jinendradeva ke zAsanarUpI amRta kA sAra hai tathA sabhI ko inakA mana:pUrvaka adhyayana karanA caahiye| apane vilakSaNa va akathanIya prayAsa se zrI vijaya kumAra jaina ne ina zAstroM kA aMgrajI anuvAda prastuta kiyA hai| unakA yaha kArya ati prazaMsanIya hai| Ane vAle bahuta samaya taka unakI yaha prastuti bhavya jIvoM kI patha-pradarzaka rhegii| puNyAtmA zrI vijaya kumAra jaina ko maiM bahuta-bahuta maMgala AzIrvAda detI huuN| 30 akTUbara 2018, hastinApura AcArya 108 zrI vidyAnanda muni kI suyogya ziSyA gaNinI AryikA 105 vidyAzrI mAtAjI vikalpa Vikalp Printers