Tattvartha Sutram

Author(s): J L Jaini
Publisher: Champat Rai Jain
Catalog link: https://jainqq.org/explore/011035/1

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tatvArtha sUtram TATV ARTHA SUTRAM (A Treatise on the Essentials of Jainism) By Griddhrapinchchacharya Sri Umaswami Maharaj Originally Edited by: (Late) J. L. JAINI M. A. Bar - at - Law, Judge, High Court, Indoret Re:-published by BARRISTER CHAMPAT RAI JAIN TRUST Controlling Authority DELHI. on the occassion of SEMINAR ON JAINISM AND UNIVERSAL PBACE NOVEMBER 1956

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FOREWORD atvarth Sutra is rightly termed and known as Jaina Bible and enjoys the unique distinction of being regarded as an authorita - tive work by all sections of the Jains. The first edition of this book with introduction, translation, notes and commentary in English by late J. L. Jaini, M. A, was published in 1920 by Kumar Devendra Prasad! from the central Jain Publishing House Arrah as Volume II of the sacred books of the Jains, The publication soon got exhausted and for the last 15 years copies of this publication were not at all available. We had a great longing to bring out a second edition and were in contact with the Trustees of R B. J. L. Jaini Trust but our efforts did not bear fruit. Some enthusiastic Jains wishing to avail of the presence in the Capital of India of over 800 delegates of 80 countries of the world in UNESCO Conference and 100 delegates to the Buddhism seminar thought of holding a seminar on Jainism and universal peace and Exhibition of Jain Art and Culture. One of the main items for the seminar was presentation of standard works on Jainism to the national liabraries of foreign countries and to the emminent delegates of UNESCO Conference and Buddha Jayanti The idea was talked over to Shri 108 Acharya Deshbhushan Ji Maharaj who greatly appreciated it and advised that the sacred works of the Jains should be immediately republished on this occassion The present edition has been possible only because of his zeal and untiring efforts. Under his direction a few benevolent Jains readily came forward to donate for the entire paper required for this publication Acharya Shri under his direct supervision got the text typed for press purposes and looked to the minutest detail at all stages. Acharya Shri is a Digamber Jain saint of the highest order and is always engrossed in meditation and self study. The community greatly needs teachers like him, under whose able guidance the society can make remarkable progress. Paper for the publication having been so arranged upon we took it ourselves to go in for this much needed publication.

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We are extremly grateful to the trustees of R.B.J.L. Jaini Trust who readily accorded us permission for re-printing of this book. We also express our gratitude to our benevolent Jain friends who have borne the entire cost of the paper used in this publication. Our thanks are due to Shri Bashesbar Nath Jain, Pahari Dhiraj Delhi and Shree Munendra Kumar Jain, M. A. J. D. who have helped us at all stages in bringing out this publication in such a short time. Delhi 30th November, 1956 Soch Ne t, 1956 Adishwar Prasad Jain M. A. for Controlling Authority BARRISTER CHAMPAT RAI Jain Trust DELHI.

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INTRODUCTION The author of Tatvartha Sutra is the most famous disciple of the universally worshipped saint, Kundakunda. This relationship between Kundakunda and Umasvami is established by an inscription, No. 108, written in 1365 Saka, found at Sravana Belgola in Mysore. (Siddhanta Bhaskara Nos. 2 and 3, pp. 117 and 122, also No. 4, 51. p. Cf. also the Gurvavali in Pandavapurana, by Sri Subha Chandra about 1600 Vikrama Samvat.) As Kundakunda was a Griddhrapichcharay, so his disciple Umasvami also was called one. For in some MSS. of Tatvartha Sutra, a shloka is found appended in the end tattvArtha sUtrakartAra gRdhrapicchopalakSitam / bade gaNIndra maMyAtam uyAsvAmI munIzvaram / / Tht age of Kundakunda and Umasvami is well-established. The tradition is universal and is adverted to in all Jain books found in Jain Libraries all over. Old written MSS. in the bhandaras of Jaipur and Idar also bear it out. (See also Indian Antiquary, Vol. XXI, mentioned in Bhaskara No. 4, pp 78 and 204). The age was so correct as to the central tradition of Jainism that the works of these two Great Saints command universal acceptance and reverence, both from the Svetambaras and Digambaras Place of Tatvartha Sutra in Jain Sacrei Literature Our revered author, Sri Umasvami, flourished A. V.714-798. If Lord Mahavira attained Nirvana in 527 B.C., then Umasvami lived 135-219 A.D This is roughly the tradition. Anyhow, Tatvartha Sutra is a very old look, more than 1700 years old. It falls at the very opening of the period when the great omniscient succesors of Vira disappeared, and the later Pontiffs began to rise. Thus, as to date, its place is in the second half of the first millennium after Vira As to the 4 Divisions of Jaina Literature, Cosmology, History, Philosophy and Ritual, Tatvartha Sutra has its place in Philosophy (Dravyanuyoga.) As to the old non-extant Literature, Tatyartha Sutra bas descended from the sixth Anga, Jnatridharmakatha, and the second Purva, Agrayini.

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As to extant Literature, it is nearly at the end of the submerged tradition of Vira ond Gautama's Word (abut 600 B.C.), of the wisdom of the two Bhadrabaus (400 B. C.), and then forms the first glorious successor of the great works of Kundakundacharya (100 A. D.), and then looks forward about the same distance of time ahead to the learned and lucid Prakrit Gathas of Sri Nemi Chandra Siddhanta Chakravati. (1000 A D.) IMPORTANCE AND SANCTITY OF TATVARTHA SUTRA The book contains only 10 short chapters, but its value is in inverse proportion to its size It is revered both by the Digambara and Svatmbara sections of the Jain community. The whole of Jain philosophy is taught in it. There is no Jain doctrine or dogma, which is not expressed or implied in these aphorisms. Verily Tatvartha Sutra is a sacred epitome of Jainism It is recited by millions of mouths every day, in temples and in private houses Indeed, it is held that one recitation of this book brings as much pious merit as a fast of one day. dagAdhyAye paricchinne tatvArthe paThite sati / phalaMsyAdupavAsasya bhASinaM munipuMgavaM // It is deservedly the text-book of the religion of Tirthamkaras par excellence. How great and authoritative it is recognised to be will be further evident from the fact that it is perhaps the most commented-upon book in Jain Literature. No less than 31 commentaries of it are known to be extant now.

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AUTHOR'S LIFE Very little is known at present of the life of the Author. His name was Umasvami, or, according to the Svetambara version Umasvati. His spiritual descent is given below. It is known that Umasvami renounced the world at the early age of 19 years. He remained an ascetic for 25 years. Then he became the head of ascetics (Acharya). From these we get the following brief sketch of dates in his life. A very interesting story is told of how this Great Gem of a Jain sacred book came to be written. In Gujarat (Saurastra) there lived a Jain layman, Dvaipayaka. He was a very pious man and withal learned in Jaina religious lore. He was anxious to write some really gieat Jain book. But worldly cares forbade the execution of such an inworldly undertaking. To conquer this obstacle, he made a vow not to take his food unless he had made at least one aphorism every day Thus if he missed adding one aphorism to his book any day he had to go fasting for that day. For the theme of his book he took Liberation. And put his resolve that very day in practice. He thought out a the first aphorism as a FR farfar # 4177. Belief-knowledgeconduct (united constitute) the path to Liberation. Fearing least he should forget it, he transcribed it upon a side of a pillar in his house. Next day Dvaipayaka chanced to go away from his home on some business. In his absence his house was visited by a Saint The wife of Dvaipayaka, herself a pious woman, received the Saint and entertained bim. The Saint's eyes fell upon the aphorism on the pillar. He thought over it for a moment and then added the word *** before it ; and departed. When Dvaipayaka returned and saw the correction in his aphorism, he questioned his wife. She had not seen the Saint do it, and said so, but suggested to the husband that it must have been made by the Saint. The layman-author on this ran at once to find out the noble Saint to whom he was indebted for such an invaluable and redical correction. He came upon an order of monks at the outskirts of the town and saw the head of the order sitting in his radiant peace.

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He at once concluded that this must be the Saint. He fell at the feet of the Saint and made a most humble and heart-felt entreaty that the work was beyond his poor layman's wits and that the saint should oblige him and the world by completing the book, the first aphorism of which had been corrected by the Saint in such a providential manner. The Saint was moved by compassion and finished the book, This Saint was none other than our Umasvami, and the completed book is Tatvartha Sutra, The book is an exposition of the 7 Principles of Jainism, 1, e., the 7 Tatvas. The opening Sutra serves the purpose of an Introduction, Justification and Recapitulation of the whole book. It was necessary to indicate the position of the Principles (Tatva, in the whole range of Jain Knowledge. They are the subject-matter of right belief, and the relation of the two can not be appreciated fully, unless we consider the position of right belief in the scheme of Jain philosophy. This position is indicated by the first Sutra. This brings us to the Jnstification also. The first purpose of everything Living is Happiness to be worth anything must be eternal, faultless and independent. Such happiness is identical with the Jaina conception of Liberation. Right belief in and right knowledge of the 7 Principles, along with a life led in the light of the knowledge, and firmly established on the basis of the belief is the sole threefold path of final and everlasting deliverance. Thus the first Sutra is a justification of the book which deals with these basic principles of belief and action. It is also a Recapitulation, because the whole book can easily be seen to be merely an expansion of the various aspects, details and developments of this mighty and all comprehensive Sutra of Jainism. The ground-plan of the book itself admits of analysis as follows: The whole book consists of 357 Sutras, divided into 10 chapters with 33, 53, 39, 42, 42, 27, 39, 26, 47, and 9 Sutras respectively,

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zrI jainAcArya umAsvAmI viracita tatvArtha sUtram TATVARTHA SUTRAM Saudharama Indra enquired the gist of the following verses from Indrabhuti Gautama with a view to bring him before Lord Mahavira. kAsyaM dravyaSaTkaM navapadasahitaM jIvaSaTkAyalaizyAH / paMcAnyecAstikAyA vratasamitijJAnacAritrabhedAH // ityetan mokSamUlaM tribhuvanamahitaH proktamahaMdubhirIzaH / pratyeti zraddadhAti spRzati ca matimAn yaH sa vai zuddha dRSTiH // i. e. "Three (divisions of) Time, (Present, Past and Future), six Dravyas (substances).' with nine Padarthas (categories)." six kinds of embodied souls, six thought-points, the five Astikayas (embodied substances), the five Dratas (vows ), the five kinds of Samiti (carefulness)", the five kinds of Gati (conditions of existence ) 8, the five kinds of Jnana (knowledge)," the five kinds of Charitra (conduct ) 20, these are the root principles of 1 beration, as described by Arhats [the adcred ones] who are perfect and the great lords of the three worlds, (upper, middle and lower). The wise man who knows these, is convinced of them, and who realises these, is verly one who has attained right belief. These two Gathas of Prakrit Language are on the basis of Bhagwati Aradhana. siddhe jayappasiddhe cauviha zrAgahaNAphalaM patte / vaMditA prarahaMte voccha dhArAhaNA kamaso // ( 2 ) Having bowed to the Siddhas (liberated ones) who are renowned in the universe and who have gained the fruits of four kinds of Aradhana (devotion), and to the Arats (the adored ones) I shall speak of the devotions in their order.

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Tatyartha Sutram ujjoSaNamujjavaNaM gibvaharaNaM sAhaNaM ca pittharaNaM / dasaNa-NArA-carittaM tavANaramarAhaNA bhariNayA // This verse is originated in Samarth Siddh by its author Shri * Pujyapad Acharya. (3) Right beliet, right knowledge, right conduct and right austerities are called the Aradhanas. There should enlighten the mind, be pursued, continued, grasped firmly and carried on to perfection. Shri Umanami Acharya with a view to advise the Path of Liberation starts the Tatvarth Sutra with the following sutra : maMgalAcaraNa mokSamArgastha nettAraM maittAraM karmasubhRtAm / jJAtAraM vizvataravAnAM vaMde tadguNalabdhaye // (4) I bow to bim who is the guide on the path to liberation, the destroyer of mountains of Karmas and the Knower of the principles of the universe, so that I may attain these qualties balanging to him.

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prapama adhyAya FIRST CHAPTER SUTRA 1 samyagdarzanamAnacAritrANi mokSamArgaH // 1 // Samyngdaraana jnanscharitrani mokoba.nurgal- (1) proporting Samyagdarsana, Right Darsana (belief) FRUTA Samyagjnana, Right Jnana (knowledge) p Samyak Charitra, Right Charitra (conduct) maart: Moksha-margah, the path to liberation, 1. Right beliet, (night) hmowladge, (right) conduct, stien (together constitute) the path to liberation. COMMENTARY Right beliet, Right knowledge and Right conduet are called the three yems (Ratnetstreya) in Jain works. Each of these theme EUR be considered in its three-fold aspect, vis, the subject, the object, and the means. For example, in right belief there is the belieter that which is believed and the means of belief. Similarly in right knowledge there is the knower, the known and the means of knowledge and in night conduct we have the pursuer of conduct, the conduct itself and the means of conduct Every mundane soul is embodied and exists in combination with Karmas In a pure soul this partnership between the soul and Karmas 18 dissolved. The soul attains liberation (Moksha). Then in selfabsorption (Svasamaya) it enjoys for ever its own qualities consisting, among others, of the infinite quaternary (Ananta-chatustaya ) viz, infinite conation, infinite knowledge, Infinite Power and infintte bliss. The way to liberation on the attainmeat of which the soul will be freed from Karmas and possessed of the aforesaid qualities with others lies in right belief, right knowledge and right conduct. To attain liberation all the three must be simultaneously pursued. The path may be compared to a ladder with its two side-poles and the comtal rings of rounds forming the steps. The side-pieces are tight helief and risht knowledge and the stane sratrat ens t he

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Tatyartha Sutrum conduct. We can go up the ladder only when all the three are sound. The absence of one makes ascent impossible. Thus a simultaneous pursuit of nght belief, right knowledge and right conduct is enjoined here, Of those three, right belief is the basis upon which the other two rests. It is an essential preliminary to right knowledge. It is the cause and right knowledge is the effect, Right knowledge always implies it. Similarly right conduct is preceded and caused by right knowledge, and implies both right knowledge and right belief. For this reason, in the aphorism we find right belief mentioned first, thea right knowledge and lastly right conduct SUTRA 2. tasvArtha zraddhAnaM samyagzanam // 2 // Tatvartha-Bradhanam Samyagdarsanam. (2) Belief or conviction in things uncertained as they are, (is) right beliet. maxref Tatyartha He Tatva really means thatnese, a thing as it 1, rei Artha means that which is ascertained here! Tatvaratha means things ascertained as they are Tatyas may be translated as the Principles of Jainism tattvArtha Tatvartha-takhena-artha. --By tbatness ascertained object. -Object which is ascertained by thatness. -That which is ascertained by it own thatness -Objects as they are. Fak Samyakti 4 or gerasta, Samyagdarsna, is of 2 kinds : STIFY Tq, Sarag Samyaktva, belief with attachment This is indexed by the 4 signs of : (i) 7T Prashama, calmness, non-operation of error-feeding passions and of deluding Karmas. (2) Samvega, fear of mundane existance w 5 cycles af wanderings : * Dravya, matter Kshetra, place, 712 Kala, time, a bhava, thought-condition of existance, bhava, thought-activity, (3) 4 9 Anukampa, compassion for all living beings (mobile, 7 Trasa and 4 Sthaavara, im-mobile).

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First Chapter (4) fra Astikya, beliet in the principles, soul, non-soul, etc. Anh em Vitraga Samyaktva, belief without attachment, it. the purity of the soul itself. SUTRA 3 sannisargAvadhigamADhA // 3 // Tannisargadadhigamadva (3) This (right belief is attained) by : (1) Paedia Nisargaj, intuition, independently of the precept for others, or (2) Amy Adhigamaj intuition, acquistion of knowledge from oxternal courses, &, &. by precept of others or reading the scriptura. In reality, right belief is the result of: (1) J7314 Upushama, subsidence, (2) ORTA Kshazopashama, destruction-subsidence or partial subsidence, destruction and operation, and. (3) Kshaya, destruction, of qu'a HT 4 Darshana Mohniya Karma (right-belief-deluding Karmas] and, the four 49urg FF 69M Anantanubandh Kashaya, the four error-feeding passions. These are internal, but there are external causes as:-- (1) Ken Dravya, matter, e. 8., images of adorable mea Arhat, precept, rememberance of the past lives, etc (2) a Kshetra, place, e. 8.554929 Samavasarna, Hall of Audience or where the Lord preach the Truth. 3) Kala, time, i. e, right belief is attained only when the interval to the souls :-attaining liberation is less than half the time taken L, one soul in its matter cycle, i. e, in its emobodiments in all matter, (ma' garret fala, Ardhapudgala-parivartana.) (4) anu Bhava Karna, thought-activity, this is called efficiency. Or Karna. It is the 5th of the office Labdhis, The five labdhis attaiments, are: FATH Kshayopashama labdhi, destructive-subsidential attain. meat, attainment by a soul (by the subsidenes, destruction and operat100 of certain Karmas) of such sences, mind, etc., that he may be able to acquire right beliat.

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Tatvartha Sutram Myft erfind Vishudhr labdhi, virtue attainment, attainment of a disposition for good and against bad actions. I af, Deshana labdhi, precept attainment, attainment of an inclination to know the Truth. This reduces the faufa Sthiti, duration of Karmas excepet the 13 A yukarma, the age Karma, to a maximum of NET et Koda kodi, crore of crores and a minimum of One crore ATR Sagras. strategia Prayogya labdhi, competency attainment, attainment of thought-activity which further reduces the fufa Sthitz, duration of the 7 Karmas i e., all except the Fly Ayukarma, age Karma. But as to intensity of fruition the reduction applies only to demeritorious Karmas. The meritorious Karmas are proportionally increased in intensity of fruition (gam Anubhaga). pati Karna labdhi, efficieny attainment, attainment of thought activity which must cause right belief in G Antar muharta, within 48 minutes. Of these 5, the last can be attained only by a soul capable of attaining liberation and the remaining four by all, SUTRA 4 jIvAjIvAlavabandhasaMvaranirAmokSAstatvam // 4 // Jiva.jivaprava bandha Samvara nirjara mokshas tatvam (4) The mean Tatvas, principles (are) a Jia, soul asta Aziva, nonsoul, me Asraya, inflow (of karmic matter into the soul) 4 bandha, bondage (of soul by karmic matter), HR Sarvara, stopage [of inflow of karmic matter into the soul), fast Norjara, shedding (of karmic matter by the soul (and) #ta Moksha, Liberation (of soul from matter] Note 1. Soul's characteristic is ayat Chetna, consciousness It is of 3 linds : maaJnana chetana, consciousness or experience of pure knowledge in its full extent, it is found only in the Omniscient, but it begins to be experienced from the 4th spritual stage of development 2. ** I Karma chetana, consciousness of experience of action 3. * f al Karma phala chetana, experience of fruition of karmas wota Anira, non-soul is that which is deviod of all these 3 kinds of consciousness. Note 2. Many Sacred books treat of 9 47741 Padarthas, categor. ies. They add to these 7 tatvas, gee Punya and 49 Papa, merit and damirit. But these two are really included in the third and fourth

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First Chapter principles, Astava and 74 Bandha, the inflow into and bondage of the soul by good or bad karmic matter according to merit or demirt (treated of in Chaper VIII, 25, 26, below] is the active cause. Note 3. These 77 tatva, principles, are evidently necessary and sufficient. They are necessary, because there must be at least two exhaustive categories of the universe. By dichotomy they are logically prefect. They are the soul and the non-soul. Their union is manifest in the world. The absolute liberation of soul from the non-soul is the ultimate goal, therefore aer Moksha, category is placed last in the F Sutras. Its immediate causes are stopage and shedding of karmas. Therefore the Samvara and Nirjara precede the Moksha, in the enumeration. Stopage and shedding are necessitated by the inflow and bondage of karmic matter, therefore a Asrava and in Bundha are given as the third and fourth categories. Thus we nee that the 7 tatvas are necessary They are sufficient also. Soul and non-soul togethe constitute the universe. If they are separated, nothing more is needed. If they are united, as they are found to be in the world, then the cause of their union, the union itself the stopage and the gradual and then the final destruction of the union are the only possible ways of considering them. Thus the seven principles are sufficeint also T tatvas substances are only two, soul and non-soul Nonsoul is all that is not soul. Therefore the really knowable and worth-knowing object is the soul. In 77741 Gatha 20 of Darsana Pahuda it is said, f#771 spoore EUR F**" "Nichchava do appanam Havai sammattam" 1. e. in reality soul's own nature is Hupasta Samyag darsana. Beliet, expereintial belief in real soul itself is Samyag darsana. Docs not the Greek philospher also teach us: "know thyself. "Gnothi Seaution." SUTRA 5 nAmasthApanAdradhyabhAvatastanyAsaH // 5 // Nama sthapana dravya bhavatas tannyasah-(5) By Nama, name, Sthapana, representation, Dravya, privation, Bhava, present condition, their PE Nyasa, aspects, are known). They (Frpartaifa right belief, etc., and oftarafranla soul, non-soul, ete.) can be considered in four aspects or for Nakshepa:

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Tatvarka sutram (1) ara mata Nama mikshepa, name or negative aspect, that 18 the name is attributed for the mere naming of the object which does not possess the qualities connoted by the name. As a man may be called King or Smith even if he is neither a king nor a smith. (2) asunn farete Sthapana nikshepa, representative aspect. Representation of one thing by another. e. &, installation of Lord Mahavira in a marble or diamond image. Or in Algebra, taking X to be equal to so and so. The first is called aitama 1, Tadakara sthapana or F3 Sadbhavo, i. e., the representative and the represented are similar in figure, the other is $40 EUR7971, Atadakara sthapana or TEKUR Asad-bhava, i, e., the representative bears no resemblance to what is represented. Such representation of the US Arhats (the Adored ones ) is not allowed in this atient, Hunda Avasarpini, the aeon of decrease in which there are special features of decrease . g., birth of a daughter to a dica Torthankara, etc (3) they for the Dravya nikshepa privative aspect. The absence of an attribute in a aubject which it possessed in the past or must possess in the future, the attributing of a name, the qualities of which one does not possess now, although one possessed them in the past or is sure to possess them in the future. e. g., a Dowager queen may still be called queen, and a dethroned monarch may be called a king after deposition also, and a President-elect may well be called the President. Take the Professor of Surgery :-- (1) He is dining. He knows Surgery but is not attentive to it now. To call him Professor of Surgery is MAXR faaa, Agama Dra. vya Nahksepa. (2) But if we think of his body only, then we bave a part Prie No Agama dravya Nikhsep2. 0.8, (1) 75 pctc, Inayaka Sarira. (i) He is asleep. To call his body, the Professor of Surgery is 34777, Vartmana. (ii) He has ceased to be Professor of Surgery and has become a baker. To call his body, the Frofescor of Surgery, till his death, is sara, Anagata. (iii) He dies and is in his coffin. To call the body, the Professor of Surgry is ajt, Atita.

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9 First Chapter (2), Bhavi. He is going to be born a king. To call his body a king's body is Bhavi (3) affe, Tadvyatirikta:-- (i) The Professor was a great and practical philanthropist and had otherwise done deeds to secure rebirth, as a king. To attribute to his body the karmic matter of these deeds is. Karma. (ii) To attribute the actual particles of which his kingly body will be formed is no karmano Agama dravyanikSepa, No Karma no azam dravya nikshepa. (4) mAvI nikSepa; Bhavi nikshepa, Positive aspect or present condition It signifies the possession of its present attributes. Giving a thing a name connoting the attributes of its present condition only e. g., a General considered as in actual command of his army. It is also, Agama, .e., when the soul knows and is actually attentive, and a, Noagama, when the actual present condition of a material thing is referred to. , Nama nikshepa, Nama means mere name, Nikshepa is a verbal or nominal or linguistic aspect. The , Sapta tatva, seven names of Principles apply to the Principles, but they may even be given to something which is not a tatva; Principle eg. Asrava, in Buddhism means "sin". This is a fan Nama Nikshepa; from the Jaina point of view. That is, a thing bears the name without having the qualities indicated by it It is merely a linguistic process for the convenience of argument and consideration. In language it serves the same purpose as the symbolic letters used in Algebra. Name applied to something which does not possess the qualities, connoted now. It is Sathapna or Dravya. fa, Sthapana Nikshepa, Attributed connotation as an actor playing a king or a warrior 1 e., a thing bears a connotation, which in reality it does not possess and can not possess. fa, Divya Niksepa, taking the potential for the actual. In 1, Sthapana, the connotation is merely attributed. It js never there. It cannot be there. In , Dravya, it will be there or has been there The common factor between the two is that it is not there now and to that extent the connotation is fictitious in both Name applied to a thing which does possess the qualities connoted now:-- * Bhava Nikshepa. The first three fa, Nikshepa, are from the fa, Dravyarthika Naya, from the substantia

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10 Tatvartha Sutra m standpoint. The last af, Bhara Nikshepa is from the qui parvayarthika Naya modal standpoint. fa, Nikshepa, is merely the way in which the word is used. This is most important in Jainism, in view of the Syadvada system of Jain Logic. A confusion in the faq, Nikshepa, would be a fruitful source of ambiguity and double meanings This, Sutra lays down the necessary safeguard against this. All the seven tatvas of Sutra 4, supra, can be considered in these 4 aspects. e.g. 1. (i) jIva Java nAnajIva Nama Jwa, eg giving the name of jIva Jwu, to objects which do not have all the attributes of Jiva, Jwa as a, tatva, 1. e, in its reality, has the four infinities of conation knowledge, power and bliss Mundane souls do not possess these. but still we call them a Java. A still clearer example will be to give a boat the name of Elizabeth. (As in English, a man may be called Mr. Hill or Mr Fox). (ii) Sthapana Jwa. As the image of Lord Mahavira. It is not, Mahavira, the omniscient still we worship it as such. As also a photo of a friend, which is loved and respected as its original. Dravya Jwa, as to call the, (ii) fa, Arahats, f Siddhas An Arhat soul is sure to become a Liberated Soul As a lecturer may be called a lecturer, even when he is not lecturing, but is at his dinner (iv) aaa, Bhava Jwa A human soul to be called a human soul only A mundane soul to be called a mundane soul only A Liberated soul only to be called a real, ideal soul II AjIva Ajna Here consider q Pudgala or matter, subdivision of Ajra (1), Nama Ajra, calling a man a block-head or giving him the name of Hill, Wood or Rice, the names here are given merely as names, although the human being can never be mere dead, inert matter. (11) Sthapana Ajwa. As a model of man-of-war. As representing an arch in a circus by human performers or representations of rivers and mountains on a level map. (ii), Dravya Ajwa. As calling a broken carriage, a carriage, when instead of carrying others, it has to be carried itself.

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First Chapter (iv) 414 asita, Bhava Ajwa. Calling a ship, a ship, and so on. III, maa, Asrava (i) 71 97774 , Nama Asrava , as calling the FAZ , Siddha , Heri Mahavira, the remover of physical ills. Any such conscious removing of ill implies desire, which means inflow of karmic matter into the soul. In the Liberated state, this is impossible, therefore the Asrava, attributed is only in name. (i) 7471 4769 Sthapana Asrava as attributing fearfulness to a black and hideous image or gentle kindness to the picture or statue of a philanthropist. Here the image or statue has no thought of frightening or pleasing us and therefore we simply attribute these 7, Asrava -- inducing qualities to it. (111) 429 ena, Dravya Asrara . As a man whom we have observed to be angry, is not so now and we still say :- "This is a wrathful man. (iv) 714 9969, Bhava Astava. Speaking of the inflow only where it exists, e. g., the inflow due to anger in an angry man. IV (1) a 4a9 Nama Bandha, 4, Bandha. O' God, you smote my cnemies. Here the act of smiting implies desire and therefore bondage But a liberated soul can have nothing to do with it. It is only attributed bondage. (ii) 141971 pou , Sthapana Bandha. As a group of sculpture representing a butcher, slaughtering a cow or a hunter killing a she-deer. Here the bondage due to the slaughtering and killing is represented by the sculpture. (iii) at, Dravya Bandha. As a man who has worked away the bondage of karmic inatter due to, say, an act of stealing and has become a pious man, is called a thief, as if the old bondage still clung to him. (iv) 1974 ,Bhava Bhandha. Predication of bondage only where it exists. As a liar is bound by the matter due to the lie. V. Har , Samvara, (1) ah , Nama Samvara. As an angry but weak man; not returning the blow of his assailant,walks away in silence. To say that he has a very forgiving spirit, is Nama Savmara, because forgiveness implies the stoppage of the inflow of karmas due to anger and it is not present here. (11) 741971 Fax, Sthapana Samvara. As in the figure or statue of a woman, who looks the very picture of chastity. Herc the stoppage of the karmic inflow which unchastity would have caused is represented by the figure.

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Tatvartha Sutram (iii) to ac, Dravya Samvara. As calling a fim'e Torthankara, before he has renounced the world, a aflam Vitraga or free from attachment, is Dravya Samvara He is not a Vitarga yet, but is sure to become so. (iv) 219 , Bava Samvara. Speaking of Hiac Samvara, as it really exists. e. g, calling only that man arin, Vitraga, who has subdued all his passions. VI. Paster, Nerjara. (1) 217 fasti, Nama Norjara. A man is seemingly engaged in austerities, but his thoughts wander out to worldly objects. He is not really ridding his soul of matter. If one who does not know this says that the man is getting rid of karmas, it would be Nama Nirjara, 1. e., attributing Nirjara where it does not really exist. (ii) 71971 for Ri, Sthapana Nirjara e. g., the representation of Niryara by the contemplative posture of a saint in a picture or in an image. (iii) sem farati Dravya Nirjara. As saying of a site Turthankara when he is still a house-holder, that he is born ascetic. This is Dravya Niriara, as the Tirthankara is sure to become an ascetic and get rid of karmic matter. (1v) pa fat shar Bhava Nu jara. Attributing Nurjara, when the shedding of karmic matteris actually going on. VIII. HE Moksa. (1) The Nama, Moksha. As a much harassed debtor on paying off his last debt may exclaim. "This is my liberation. "This can not mean Moksha and yet word used connoted it. Moksha is claimed by one who has not got It This is only a 1 AS Nama Moksha (1) HIGH Sthapana, moksha eg, Liberation is represented by the figure of a fha, Siddha. This figure is an image of brilliance, as the Liberated Soul are described to be in fata, Srdha Khsetra, the half-moon-shaped space at the sunimit of the Universe, which is the abode of Siddhas. (iii) you #la, Dravya Moksha. To call the Arhats, Siddhas Arhats are sure to become Siddhas, but as Arhats they are not Siddhas. (iv) 29 RTET, Bhava Moksha. Attributing Moksha only to Liberated Souls.

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First Chapter SUTARA 6 TATUT FURfspra: (EUR) Pramana Nayairadhi gamab--(6) w Adhigama is knowledge that is derived from tuition, external sources, e.g. precept and scriptures. It is attained by (means of) Pramana and Naya. YAITU Pramana. Authority by means of which we test direct or indirect right knowledge of the self and the non self in all their aspects. 74 Naya. a stand-point which gives partial knowledge of a thing in some particular aspect of it. Note--Right belief is not identical with faith. Its authority is neither external nor autocratic. It is reasoned knowledge. It is a sort of a sight of a thing You cannot doubt its testimony. So long as there is doubt, there is no right belief. But doubt must not be suppressed. It must de destroyed. Things have not to be taken on trust They must be tested and tried by every one on self. This FF Sutra lays down the mode in which it can be done. It refers the enquirer to the first laws of thought and to the universal principles of all reasoning, that is, to logic, under the names of TV Praman and a4 Naya. Star Pramana, 18 authority. It is: (W) a Pratyaksha, 1. e. direct self evident. Like:- Avadhi, Visual. # 999 Manapraryaya, Metal and Free Kevala, Perfect knowledge. (ii) pe Paroksha, Mediate, indirect, Like: Mata Sensitive and sa Shruti, Scriptural knowledge, 79 Naya, is stand point. It is .(1) gamlara Dravyarthika, Substantial, or (2) gafanha Paryayarthika, Modal ? The most prominent use of stand-points is, of corse the fire Syadvada or diftara Sapta-bhangi Naya, of Jainism, i. e. the point of view of speech of seven kinds : "From some point of view a substance, is not, is and is not, is unpredicable, and again is and is unpredicable ? is not and is unpredicable, is and is not and is unpredicable:

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14 Tatvartha Sutram (1) ma afer Syat Asti, 1. e. from the point of view of its own is own subject matter place, time and nature, the substance is i. e, exists as itself. (2) ene af Syat Nasti, 1. e. from the point of view of the subject matter, place, time and nature of non-substance, it is, not i e. it is not non-substance. (3) ter sa afa Syat Asti Nasti, 1. e. from the point of view of e same quarternary relating to itself and non-substance, it may be said that substance is and is not if we make the statement successively. (4) 717 ** Syat Avaktva 1. e. if statement under Syat Asti Nasta, are attempted to be made of once, it can not be done. Thus a a substance is unpredicable. (5) pa si spostata Syat Asti Avaktavya, 1 e. from the point of view of its own quaternary and at the same time from the joint quarternary of itself and non-substance, substance is and is also unpredicaple. (6) FA alfa 574 Syat Nasti Avaktavya, 1 e From the point of view of non-substance quaternary and at the same time from the joint quarternary of itself and non-substance, substance is not and is unpredicable. (7) a afa alfta oda Syat Asti Nasti Avaktva, i. e. from the point of view of its own quaternary and non-substance quaternary and at the same time from the joint quaternary of itself and nonsubstance, substance is and is not and is unpredicable (See Panchastikaya Gatha 14 ) There are the Universal instruments for acquiring all kinds of knowledge. But there are particular ways in which they can be usefully applied to right belief. Those ways are given in Sutra 7th and 8th, Sutra 6th gives the means of acquirings Adhigama. Sutras 7th and 8th give the modes of employing those means.

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First Chapter SUTRA 7 niza svAmitma sAdhanA'dhikaraNa sthiti nidhAnataH // 7 // Nirdosa svamitva Sadhanadhi karana sthiti vidhanatah. Adhigama is attaind by (considering a Principle, or any substance with reference to its fata Nirdesh (Description, Definition), mafia Svamitva (Possession, Inherence, Sadhan (cause), Afra Adhikarana (Place), frufa Sthit, (Duration), and furt Vidhana (Division). Everything can be known by being treated in these six ways, e.g man. He may be described as a rational animal, the qualities of rationality and animality inhere in all human beings; the cause of being a man is the sum-total of his own karmic energies, which acting through his parents caused him to be born in the world, his birth depends on his birth-place being such as human beings can be born in it, his duration, ie his life is determined and limited by his age or Fiyat Ayu karma, and according to his nationality he may be divided into English, French, German, American, Japanese, etc. ,etc.. We shall subject right belief to this six-fold treatment, Pat's Nerdesha Right. belief is belief in things, ascertained as they are. Falling Sramitva Generally it inhere sin souls, which are capable, of attaining liberation, and only in those who have got a mind, 1 e, are 477 Samanaska. #147 Sadhan Cause of right belief, 1 e. (1) cal Abhyantara, internal It is the making inoperative of the 1919 ha 14 Darshana Mohaniya, or the belief-obscuring karmas, and Anantanubandhi Kashaya, the 4 over feeding passions. (2) 7 Bahyya, external. This is of two kinds : (1) fapai Nisargaja, intutive, eg rememberance of past lives, enduring of great pain, contemplation of the image of the fear Jinas or Tirthankaras, and observation of the miraculous powers of the celestial beings (ii) format Adhigamaja, acquired, e.g., by other precept or the scriptures. adau Adhikarana, is also : (1) sty Internal. It is the soul itself upon which right belief depends.

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16 Tatyartha Sutram (2) To External. It's TIGI Trasa Nadi, mobile channel, i.e. that part of the Universe out side of which living beings with only one sense are found. Aula Sthrti. The smallest duration of right belief is one that Fort Jaghanya Antarmuharta, 1.e., minimum, which consist of one paft Avali and one # Sanyam, instant One Avali is the twinkling of an eye. In one Avalt there are. Jaghanya yukta asamkhyta, or minimum plenteous inmumerable Sanyam. A A4 Sanyam is an instant or unit of time, 1.e,, the time by an atom of matter in passing from one y Pradesha, ie., from one point of space to the next. 3 sig i Utkrishta or maximum Antar-muhurta, is equal to 48 minutes one Sanayam. The longest duration of right belief is enternity, e g. the right belief of liberated souls. fauna Vidhana. There are three main divisions : (1) Taft Aupashamika, arises when the right belief deluding karmas and the four alge af 2779791 Anantanubandh Kashaya, 1.e., anger, pride, decict and greed which feed these karmas are made inoperative (2) If Kshavopashamika, arises when there is part destruction subsidence and operation of the right-belief deluding karmas, and of the error-feeding passions (3) sifarah Kshayak, arises from a total destruction of the above This belief last for ever. In a similar six-fold way the other principles a Jura, wld Agra, etc., must be treated SUTRA 8 satsaMkhyA kSetra sparzana kAlAntara bhAvAlpa bahatvaizca // 8 // Sat Samkhya Ksetra Sparsana Kalantra Bhavalpa Bahutvaishch (The eight principles are known) also by (1) AT Sat, Existence. (2) cigar Samkhya, number; enumeration of kinds or classes (3) Kshetra, place, where the thing is found at the present time, (4) pa Sparshana. Extent or the amount of space touched by it in all ages. (5) Fire Kala, Time,

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First Chapter 17 (6) Antara, Interval (of Time). (7) Bhava, Quality, i. e, that determinateness which is one with the being of the object. (8) Alpa-bahutva, Quantity, the being so much with reference to a possible more or less, measurable or numerable amount. By these 8 ways a Java, etc., can be known even more fully than by the 6 ways given above, e. g. a Jwa: Sat, Jiva exists. This is inferred from the fact of consciousness which is a characteristic of soul, and not found in any other substance. This consciousness persists in the soul in all its conditions of existance Universe. Samkhya. There is an infinity of souls. This is obvious from the infinite forms of embodied souls. Kshetra. Soul is found in the whole Universe. Sparshana. At some time or other, the soul touch the whole Kala. The duration of soul is enternity. antara Antara This means the interval between a condition of soul and its regaining that condition once more after losing it. For Example, a soul is embodied as a man, then he transmigrates to other forms of existance and then once more 18 embodied as a man, the interval between the two human embodiments is called Antara Aa Bhava. The soul has five kinds of vibrations, e. g., fan Audayika, 1. e, the vibrations set up in a soul by the coming into operation of the karmic matter. Alpa-bahutva. This is naturally compartive. There are more souls embodied as vegetable-souls than air souls, and more as air souls than water; and more as water souls than earth-souls and more as earth souls than fire souls. Now take the case of Liberated souls : Sat, Existence. Is permanent in substance, 1. e in Jiva, but there is natural brought-activity which owing to time may be said to be different or distinct for each passing moment The test of Sat is the inherence, in the object considered of the threefold qualities of Birth, Decay and Permanence. Birth and Decay both refer to the coming in to and going out of existence of condition. The substance, of course continues the same. Samkhya, Number, Infinite. Kshetra, Place. At the end of Loka.

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Tatyartha Sutram 1991 a Sparshana, Possible extent. (Obbit). From the place of the soul attaining liberation to the end of Loka. Any point 2. dvipas may be beginning, because the liberated soul attains Siddhadhood there, and then its only natural and final movement is vertical and only up to the end of Loka. af Kala, Time (Real). The liberated soul takes one samaya to reach the end of Loka. It retains Siddhahood for an Infinite time. * Antara, Interval of time. Between one soul attaining liberation and another, there may be an interval of one Samyam. and at the most of 6 months. As to space, every liberated soul has a form and it is distinct from that of the other liberated souls. But form is not necessarily an attribute of matter. It is the quality which mases a substance occupy space, which is called its pure form. It should be remembered that matter is not the only substance according to Jainism. There are five others; one is space. Space gives place to everything else. na Bhava, Quality. It's own neurria Parinamaka, activity is soul's own quality. It's possession of the infinities of conation knowledge, power and bliss is its quality from another point of view, 1. e., the absence of Karmas which obscure these 424 gra Alpa-bahutva, Quantity. The size of it's form depends upon the size of the body of its last mundane incarnation. It is noticeable that Existence and number are really variants of a Dravya, Substance, Place and possible Extent really variants of Kshetra, Place Time and Interval really variants of Kala, Time and Quality and Quantity really variants of 112 Bhara, Quality. SUTRA 9 matizrutAvadhimanaHparyAyakevalAnijJAnam // 6 // Mati Shrutavadhi Manah paryaya Kevalani Jnanam Right knowledge (is of five kinds) - afa Mati. Sensitive knowledge Knowledge of the self and the non-self by means of the senses and the mind. na Shruta. Scriptural knowledge Knowledge derived from the reading or preaching of scriptures, or through an object known by sensitive knowledge.

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First Chapter qah Avadhi. Visual knowledge. Direct knowledge of matter in various degree with reference to 74 Dravya, subject matter; Kshetra, space Kala, time, and #1 Bhava, quality of the object known. :49 Manah paryay. Mental knowledge. Direct knowledge of another's mental activity about matter. tietty Kevala. Perfect knowledge. Omniscence; knowledge of all things in all their aspects at all times. Each of these five kinds of knowledge can be considered in its aspect of the knower, the knowledge and the means of knowing, so far as the soul is concerned. The outward substances which are known are not included in this. wa Shruta or scriputural knowledge is also called : prApta pacana Apta Vachana. bhAgama Agama. upadeza Upadesh aitihaba Attahaba I Amnaya. pravacana Pravachan fora 797 Jina Vachan, SUTRA 10 tat pramANe // 10 // Tat-pramane They (1. e., five kinds of knowledge are) the two Pramanas (and no others). The Pramanas are of two kinds FA Pratyaksha Direct. This is Visual (afu) Mental (#79974) and Perfect (Pim) knowledge. ale Paroksha, Indirect. This is Sensitive (afa) and ya Scriptural knowledge. But other systems of Philosophy believe in the following Prananas: nam Charvaka believes in the Pratyaksa (Perception) only. & agtfra Buddha and Varsesika, believe in Perception and sanii Anumana ( Inference),

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Tatvartha Sutram wie Samkhya, believes in Perception, Inference and i Agama ( Trustworthy affirmation ). 91 Nar yayrka, believes in Perception, Inference, Trustworthy affirmation and 39419 Upamana (comparison ). HAR Mimansaka, believes in Perception, Inference, Trustworthy affirmation, comparison, diefe Arthapatti (Presumption ), and 19 Abhava ( Privation ). SUTRA 11 prAdyo parokSam // 11 // Adyeo Paroksham. The first two kinds of knowledge, i e., afd Sensitive and 27 Scriptural knowledge, are ta Paroksha 1. e., Indirect or Mediate Indirect is so-called as it is acquired by the external help of the senses (including the mind) or the Scriptures, or by the internal help. 1. e., by the partial subsidence, destruction and operation 479974 Kshyopsham of the knowledge-observing karma. SUTRA 12. pratyakSamanyat 12 Pratyaksha Manyat. The remaining three, 1, e. satu Avadhi, visual, direct, material knowledge, #77. Manah paryaya, Mental, direct mental knowledge and my Kevala, Perfect knowledge are se Prat yaksha, i e. directly known by the soul itself, without any external help Of these the Visual and Mental arise on the aretagih Kshayopashama, destruction, subsidence of knowledge-obscuring karmas. They are called t27 TE Deshapratyaksha, Incomplete direct knowledge. eta Kevala arises from total destruction of knowledge-obscuring karins. This done 18 9 9790 Sakala Prat yaksha or complete direct knowledge.

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First Chapter SUTRA 13. matismRtiHsaMjJAcintA'bhinibodhaityanarthAntaram // 13 // Matih Smriti Sanjna Chinta Bhinibodha Ityanarthantaram. Afa Mati, sensitive knowledge, (connotes) the same things as: a Smriti, (rememberance of a thing known before, but out of sight now); en Sanjna, also called sidfan na Pratibhijnana, recognition (rememberance of a thing known before when the thing itself or something similar or markedly dissimilar to it, is present to the senses now), fat, Chinta or Tarka, Induction (reasoning or argument based upon observation If a thing is put in fire, its temperature would rise), afafa279, Sabhinibodh, or Anumana (Deduction. Reasoning by interence, e. g, any thing put in fire becomes heated, this thing is in fire; therefore it must be heated). Each of the last four is based upon the one preceding it, e.g. rememberance is based on sensitive knowledge. We remember John; because we have seen him before We recognise his picture because we remember him and his picture is before us. This API, Sanjna, or recognition is based upon our rememberance, a Smriti of John which is itself based upon our #fa, Mati, sense knowledge of John when we saw him, as also upon our sense-knowleege of the picture before us. Induction (Chinta) is based upon recognition, We see the sunrise in the same way every day We see men dying. The same or similar phenomena take place we remember and recognise these phenomons. By induction we say the sun rises always, and all men die Having stered up our observations in the above induction we can make use of them in deduction or Anumana and argue : The sun rises every day, therefore it will rise to-morrow. All men die, therefore John will die, These five are called afa Mati, and they arise on the Ksha yopashama, destruction-subsidence or the subsidence, destruction and operation of the Sensitive-knowledge obscuring karmas.

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Tatvartha Sutram SUTRA 14. tadindriyAnindriyanimitaM // 14 // Tadindriya nindriya nimittam. It is acquired by the help of the rigu Indriva, senses and spa fara anindnya, 1, e, mind. foxy Indriya, is so called because Indriya means the soul and the sense-organs are an index or sign of that soul #fafa Anindriya, or 42: Antah karana, mind is so-called to distinguish it internal character from the external senses. It is also called a 4 No-Indriya, or quasi-sense. In Jainism it is an organ which is made of subtle matter called Hatertur Manovargana, or mental matter. Its form is like a lotus with eight petals near the heart. SUTRA 15. pravagrahAvAyadhAraNA: Avagrahe havaya dharnah. They are. sage Avagraha. It is preceded by asia, Darshana, of conation, tendency towards an object. Conation is the consciousness which arises at the moment when the senses are merely awakened towards the object but before they gain even the slightest describable perception of its sensible qualities Avagraha or perception is the definite or indefinite but distinct apprehension of the object, e. g. seeing a white object in the distance, we know that it is white but do not know whether it is a man or a pillar, etc. It is also called, gEU Grahana, alta Alochana or 0 Avadharana. El Iha, Conception. Here we deal with the contents of perception and picking out separate qualities from the continuous whole which we perceive, group them together. It is the under-mined dut definite knowledge that the thing must be this or that. It is accompanied with a desire to ascertain what it really is. e. g. to argue that the while object must be a pillar. This knowledge is the nearest to the next kind, i. e., Juedgment. It is also called act Uha, # Tarka parikSA Pariksha, vicAraNA Vacharna, or jijJAsA Jijnasa.

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First Chapter *17974 Avaya, Judgement. It is ascertained knowledge, e.g., that the white object is a pillar and not a man. It is also called, 4979 Apaya apagama Apagama: apanoda Apanoda. apavyAdha Apavyadhampeta Apeta, 97 Apagata 49a Apaviddha, or Apanutta. Ty Dharana. Retention. Keeping things in the mind. Memory of Judgements, Firm and indelible grasp of the knowledge of the Avaya or ascertained kind. It is also called fagfe Pratipatti, TO Avadharana, ayat Avasthana, fa 4 Nischaya, 14 Avagama, or avabodha Avabodha. SUTRA 16. bahu bahuvidha kSiprA'niHsRtA'nuktadhra vAraNAM setArANAma // 16 // Bahu bahuvidha kahipra nisrita nukta dhruvanam setaranam. Of many, many kinds, quick, hidden, unexpressed, lasting and their opposites. Eac, pme pf etje fpir lomds om Sutra 15, has twelve subdivision i e., each one can relate to twelve kinds of considerations. These 12 are - as Bahu, More Many in number or much in quantity as, perception of a crowd of people or a huge stack of hay. # Eka, 469 Alpa , one in number or unit or quantity as, perception of one man or of a glass of water agfau Bahuvidha, of inany kinds as perception of a man with a dog 1.e, of two kinds of object perceived. vafay Ekavidha, of one kund; as perception of a flock of sheep. fog K shipra, quick e g. perception of an Express going full speed afte Ak hipa Slow, as perception of a snail crawling by. fa:149 Anusreta, Hidden, 6 perception of a ship from seeing only Its funnel above the horizon, fa wa Nisrita , Exposed, perception of an open thing, like a book on a table wa Anukta, Unexpressed; not described, perception of thing which has not been described to us, as that of an animal not known. 34 Ukta, Described, perception of what has been described, e. g., perception of a horse or cow, described in a book.

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Tatvartha Sutram wa Dhruva, Lasting, perception of a mountain. 999 Adhruva, Transient; perception of a flash of lightning, As perception or Avagraha is illustrated above so Tha, Avaya and Dharama have to be treated. Thus we obtain 12 x 4 =48 divisions of senses-knowledge through any one of the senses. As there are five senses and one mind, the total kinds of sense-knowledge are. 48x(5+1)=48x6=288 SUTRA 17. PIRT 11869 11 Arthasya The 288 refer to, i.e. are of determinable sense objects, (1. e., thing that can be touched, tasted, smelt, seen, heard or perceived by the mind). The 288 sub-divisions of knowledge relates to determinable sense objects. SUTRA 18. ausorFUTEUE: 11 85 11 Vyanjanasya Vagrahah There is only perception, Avagraha of Vyanjana, i e, indeterminablc object, (1 e. of a thing of which we know very little, so little that we care not proceed to the Tha, Conception, Avaya, Judgement, and Dharana, Retention of it ). It can be only the subject matter of four senses, namaly, touch, taste, smell and hearing It can not be the subject-matter of sight and mind, which can acquire further knowledge of anything before them, e g. we hear a sound but it is so slight and sudden that although we are sure that there was a sound, we can not determine its character or origin. Thus there is no Iha, conception, Avaya, Judgement or Dharma, Retention of Vyanjana, an indeterminable object. But if the object becomes knowable as, e. g., the sound in the last illustration, by repetition, then the perception of it may become, quique Arthavagraha, i. e, perception of a 97749 Padartha or determinable sense-object, as distinguished from 316/1946 Vyanjanvagraha perception of SA Vyanjana, or an indeterminable sense-object.

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First Chapter SUTRA 19. na cakSara nidriyAbhyAm // 19 / Na Chakshu ranindriya bhyam. This is not possible to the eye or the mind. (It is possible to the remaining four senses. ) Thus the kinds of perception of indeterminable objects are 48 i. e. the 4 senses can each know as indeterminable thing in its 12 aspects of Bahu, etc Thus the total number of kinds of sensitive knowledge is 288+48-336. SUTRA 20 zrutaMmati pUrvadvaneke dvAdaza bhedam // 20 // Shrutam matipurvam dvyaneka dvadasha bhedam. Shruta or Scriptural knowledge is always preceded by sensitive knowledge It is of two kinds, one of which has twelve and the other many divisions A man hears the word Ship this is sensitive-knowledge. The sound raises the qualities of a Ship in his mind, as he may have read or heard of them, this is Scriptural knowledge. It is of two kinds 7 faz Anga-prarishta contained in the Angas There are 12 Angas. Angas-Vahya, out of the Angas These n0n-Anga Scriptures arc of many kinds Shruta literally means that which is heard (Sri lo hear ). Scriptural knowledge is of two kinds. (1) Verbal, lettered ( T1AY= Aksharatmaka) (2) Non-verbal, letterless ( H IHF Anaksharutmaka) Verbal scriptural knowledge is derived froin words which are composed of letters (9 Akshara), spoken or written; as when the eye sees the wiitten word or the car hears the Spoken word "soul" The seeing and hearing gives us merely sensitive knowledge (Muti inana). What more we think about the meaning and connotation of the word "soul" is scriptural knowledge. It is called verbal, because It is derived from our sensitive knowledge of the word "soul",

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- 26 Tatvartha Snum Non-verbal scriptural knowledge is derived from all kinds of sensitive knowledge except those kinds which can be reduced to words written or spoken You feel cold an, the knowledge of coldness is sensitive knowledge by means of touch of the skin. If you do not like it and infer that it is unpleasant, it is non-verbal scriptural knowledge. It is derived from your knowledge or feeling of cold, which cannot be reduced to a mete word, written or spoken. Verbal scriptural knowledge is possible only in rational beings. All the irrationals have only non-verbal scriptural knowledge Their sensitive knowledge also is confined to perception (Avagraha) by all the 5 senses escept the eye The rationals have non-verbal scriptural knowledge also. Verbal scriptural knowledge is also called Shabdajnana or Shabdaja. produced by words. Non-verbal scriptural knowledge is also called Lingajamya or Lingaja produced by signs (Gomnatasara, Juva Kanda, Gatha 314) THE ANICENT JAINA SACRED LITE RATURE The knowledge of a Shruta (aria) may be of things which are contained in the Angas (Sacred books of the Jainas) or of things outside thc Angos There are 64 root letters of the alphabet or representations of sounds. Of these 33 are consonats, 27 vowel, (e. 1. slight, long and prolonged, 3 kinds of cach of thc 6 vowels, and mixed Sounds, anusrara visarga kh hkh hp hph ) which help in the formation of Compound letters ). The total number of possible combinations of these 64 simple letters into Compound of 2,3,4, or more urto are the letters (Simple and Compound) of Shrutu in its entirety This letters in a middle foot (PAITA ) of the Paramagama gives.us the number of reet Padas 9 of the Ancas, as 11, 28, 35, 80, 500 The 1emameder 8. 10 80, 175 gives us the letters of that part of Shruta which is not contained in the angas. This part is divided into 14 Prakirnaka, such as Dasa, Varkalika Uttaradhayan &. c SUTRA 21 Tragisafadania 117811 Bhava pratyayoavadhir deva narakanam. Birth-born visual knowledge (is in-born) in celestial an! hellish beings. The Dravyas are 6; site, germa, sf, ppt, wir sikrer

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First Chapter 27 Celestial and hellish beings have visual knowledge by birth and they have it till death, just as human beings have sensitive and scriptural knowledge, Celestial and hellish beings have sensitive and scriptural knowledge also. SUTRA 22 kSayopazama nimittaH SaDavikalpaHzeSANAm // 22 // Kshayopashama nimittah Shad vikalpah Sheshnam. (The other kind of Visual or direct material knowledge is) of six kinds (and it) arises from the part destruction, part subsidence and part operation (of the Karmas which obscure Visual or direct material knowledge) (This is acquired by the others, 1.e., by human and sub-human beings, who are possessed of mind). This is called Tur Guna-pratyaya or acquired by merit as distinguished from in-born Visual knowledge. Its 6 kinds are - yufa Anugama Accompanying Visual knowledge. That which goes with one to another place or even another incarnation ya Ananugami Non-Accompanying Visual knowledge That which does not go with one, but is lost. AT Varddhamana. Increasing That which goes on increasing. 1997 Hiyamana Decreasing. That which goes on decreasing. wafan Avasthita, Steadfast. That which retains the extent which it had when it arose raf Anavasthita. Changeable Thar which increases sometimes and deci eases on other These 6 lunds are due to the greater or less purity and intensity ot right belief, etc. Visual knowledge is alro of 3 kunds - (1) 1484 Desha Aradhi. Partial Visual knowledge. This ali ne 1 Anavasthita, changeable (2) 474194 Parama Avadh. High visual knowledge (3) istify Sarra Avadhi Full Visual knowledge These two extend upto Perfect knowledge. They are never A nanugami non-accompaning-nor-Hiyamana, decreasing,

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28 Tatvartha Sutram. Partial Visual knowledge is fallible, the remaining two are infallible In these two there is no wrong belief or vowlessness (e.g. Gommatasara, Jua Kanda, Gatha 374). SUTRA 23 RjuvipulamatimanaHparyAyaH // 23 // Riju Vipulamati manah Paryayah. Mental knowledgc (1s of two kinds) - Ha Rajumati Simple direct knowledge of complex mental things eg. of what a man is thuiking of now along with what he has thought of it in the past and will think of it The thoughts which can be duecrly known by mental knowledge, must relate to marter. Simple mental knowledge is of 3 kinds according as the subject of it is the inatter and form of thought about the simple activity of body, mind and speech which has been thought of in the mind of another (see TK 438). It knows the material objects of all the three times, past, present and future thought of by any soul in the present Compler mental hnowledge knows what has been thought of in thi past and will be thought of in the future (J. K 10) It is of hinds as it knows matter and torm of thonght about simple and complex cuvity of body, mind and speech thought of by another (K. 139) SUTRA 24 vizuddha pani pAtAbhyAma taviSezaH // 24 // Vishuddha Prati patabliyam tadvisheshah. Their differences ( are as to ) purity ( anl) infallibility. SUTRA 25 vizuddha kSetrasvAmi svAmi viSayo'dhyAM vadhi manaH paryAyaH // 2 // Vishudeh Kshetra swami vishayobhyam vadhi manah paryayah Between Visual and Mental knowledge the diffrences relate to their purity, place, person of inherence and subject matter,

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First Chapter SUTRA 26 mati zrutayonibaMdho dravyasya sarva paryAyasva // 26 // Mati shrutyo nirbandho dravyasya Sarva paryayiva. The subject-matter of Sensitive and Scriptural knowledge, is all the six substances but not in all their modifications. SUTRA 27 1952 as: 11 2011 Rupishva vadheh Matter (and embodied soul are the subject-matter) of Visual (knowledge, but not in all their modifications. ) SUTRA 28 aan TTH #9: NTFU 118511 Tadananta bhaja manah paryayasya. The inlinitesimal pari ul the subtlest toim of that (which can be known by the highest Visu l-kn.wielo, in the subject-matter) of mental-(knowledge) Sarra aradhi or tull visual knowledge linnus one atom Riru mati, simple menral knowledge knows an infinitesimal part of an atomie, an infinitesan d.cree ot its attributes This degree is called Arhhaye grizetechcheda Ot an infiniresimal part of its constituents Comple: mental l-nowlerpa ( ATT A Vipula mati ) knows an infinitesimal part of the subject-matter of cimple mantal knowledge. (See also Chapter V, Suira 10) SUTRA 29 sarva dravya paryAyeSu kevalasya // 26 // Sarva dravya paryayesu kevalashya. (The subject matter) of pertect knowledge ( 13 ) all the substances ( and all their ) modifications,

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Tatrartha Sutram SUTRA. SUTRA 30 eka dIni bhAjAni yugapadekasminna catubhyaH // 30 // Ekadini bhajani yugapade kasminna Chatubhyah. Beginning from the first onwards in one (should) at a time as to their distribution (there can be found) upto four (kinds of knowledge. * All mundane souls except the omniscient always have at least two, 1. e, sensitive and scriptural knowledge. SUTRA 31 mati zratA'vadhayo viparyayazca // 31 // Mati Shruta vadhayo viparyayascha. And Sensitive (Mati) cupural (Strut andi Virunl (avadhi) (knowledge 312 als) wione knowlidge) It 13 called "wrong" branle unless there is highr belief, in wledge cannot be called right a characterised by - Sanshava louhi (Thi i tormed in antic and Scriptural, but never in Visual knoril. Jg Pipa raw, pero IV HRtak, opposite of truth, (this is touind in Visual knowledge also lid 4 nadh 'ala y.2, wrong inuwledge caused by carelec nese indifference of conturion

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First Chapter SUTRA 32 sadasatora trizeSAdyadvacchopAlavadherantamattavat // 32 // Sadasato ravisesadya drichhopa labdhe runmattavat. From lack of discrimination of the real, and the unreal, (the soul with wrong knowledge) like a lunatic, knows things according to his own whims. Wrong knowledge may be (1) fada, Karana viparyaya, mistaking the cause of a thing, as that the passions are primarily caused by mattert, whereas they are the thought activity of the soul of which Karmas are an auxiliary cause - 30 a (2) Reme fai, Bheda bheda viparyaya, perverse confusion of cause and effect, mistaking the truc relation of cause and effect, holding separation in identical and identity in really seperate things, as holding that attributes and their substances are separate, end (3) fa, Swarupa riparyaya, mistake in the nature or character of a thing. As idealists believing that form and colour are nothing, they exist only in knowledge. taqa. Viparvaya is also of 2 kinds (1) Sohaja, mistake arising by one's own self, without any preaching of another. All are Sahaja except the next (2), Aharva, mistake due to another's preaching, this is wrong scuptural knowledge caused by segsitive knowledge through the ears So much for Pramana SUTRA 33 naigamasaMgrahavyavANazabdasamabhindaiva tA gayAH / / 33 / / Naigama Sangraha Vyavaharariju Sutra sabda Samabhirudhai Vambhuta nayah The points of view (are) Figurative, general, distributive, actual descriptive, specific, active.

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30 b Tatvartha Sutra m Note 1. Dravyarthika or Samanya, substantial, Utsarga, Anuyvritti, relating to the substance. Its sub-kinds are - 1. Naigama, Figurative, Not literal. Taking something for granted. Speaking of a past or future event as a present one. Speaking of a thing in hand, as a completed fact. It is of 3 kinds relating to past, present and future. e. g., saying on Divali day. "Lord Mahavira attained liberation to-day". The present is used figuratively of the past. Similarly for future or present. A man is going to book his passage, to Australia, and being asked where he is going, he says "To Australia" or when the cook is lighting fire and some one asks her what she is doing, she may answer, "I am cooking", although she is only preparing to cook. 2 Sangraha, General or Common A class as a whole. A class of things, denoted by the same word Dravya applied to six dravyas, man, tiger etc. As 3. Vyavahara, Distributive. To divide or separate general term into its classes, orders kinds and species. Dravya is distributed into six diaryas, souls into mundane and liberated a Note II. Paryayartnika or Visesa, Apavada Vyavritti Model, relating to the modification of substances This is: 4 Riju Sutra, 1 e, the actual condition at (1) A particular instant and (2) for a long time. They are called sukshma fine and sthula gross respectively, eg, a soul with a good thought for an instant, or a man with human conduon for a life time 5. Sabda, Descriptive This includes grammatical correctness and propriety of expression From this point of view we can use the present for the past tense, plural for the singular number, feminine for the masculine gender, etc At the use of the present tense in describing the events which happened in the past, e.g. In 1066 A, D We see the Normans attack the Anglo Saxons or conquer their country, or the common use of "you" for one man; or a boat which is generally called "she" to be named, Lord Nelson or

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First Chapter 30 c king Edward etc Or asking your boy: have you been to school ? "you" in grammar refers to more than one. Samabirudha, specific; Giving a word, one fixed meaning out of several which it has had. As "nut" by common consent of leaders of fashion and society has come to mean an extra smart man. 'Dreadnought which means the condition of fearing nothing, has come to mean a worship of a particular type. Evambhuta, Active. Restricting a name to the very activity which is conducted by the name, e g. calling Strat-ford-on-Avon hy that name, only so long as the town stands on the banks of the river Avon, and not after that, calling 'tripod as such, only when it has got three legs to suport it. 7. Note III. Naya may he distinguished from Nikshepa. Nikshepa is an a spect of the thing itself Naya is a point of view from which we make some statement about the thing The distinction is exceedingly fine at times, e. g. between Dravya nikshepu and Naiyananaya. In Dravy nikshepa we artibute its past qualities to the object in the present, e.g., calling an exiled king, a king. We do the same in Narma Naya But the distinction is this: In Dravya Nakshepa, we know that the man bas been aking in the past the fact of his having been a king is the aspect of the man's personality which is denoted by Dravya Nikshepa Naigama Naya only refers to the mode of our speech, to the point of view from which we make the statement that he is hing If we consider the statement merely as such, its point of view is Nava, if we consider the fact which Justifies the point of view it is Nikshepa. Note IV. Of the 7 Nazas, the first four Nargama, Sangraha, Vya vahara, Ryu Sutra are Arthanava object stand point 1. e, stand points relating to the object considered The remaining three Sanda, Samabhirudha and Evambhuta are Sabda na ya word stand-point, 1.e. relate to the word by which object is expressed Note V Paryaya or modification is (1) Sahabhavi, which co-exists with the substance always. It is called Guna or attribute also, and (2) Krama bhayi,

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30 d Tatvartha Sutram which succeeded another modification. It is Paryaya proper. Note VI. Each of the seven stand-points has a greater extent. or denotation than the one which tollows it Nargama has thus the greatest and Ehambhuta the least extent. Nargama deals with real and unreal Sangraha with real only. V yavahara only with a part of the real. Riju Sutra with only the present condition of a part of the real Sabda with only the expression of the real, Samabhirudha with only that particulat expression, which applies to the thing in its piesent activity Note also i hat vach out the cerer' munds is dependent on the one preceding it The Principle stani punts at 7, Bat in practice, the stand points can obvioun he mans mor, koviding in the point of view from which the thug considered or groben of The other system, ut philosophy iecogmuse the following topics: (1) Bauddhas Tiny Longm:p the 5 Skandhas, (Khandhas) or Aggrega c. Ji gts up. Vornana, Consciousnesa Vedana Frolar Sannu Bercent, in resng and naming Sanslaru Sah! !.Xhci niental accompaniment specially all that r.p h CULL Uusness is submitted. Rupa, Marrial ci halv (2) W Nagyhai 16 Prelu ili mracly Diaminu Prameya San"ju, Dubtip 16,7114 L'rastanta Sidhanta Avayqua Tulia Vanni Jalpa Vitanda, Hetvabhasa Chhula Jut Vigiahathina 13) Varseszka 7 Padutlics name'v Darva Guna Karma Samanya l'isesi Sumiaiura Abharu (4) Samkha 25 Tatras namely Peakritt Prudhana Ahamkara. Karamendrive 5. Jhana-endresa 5 Muna. 5 Tanmatza. (Sahdu, Sransla, rupa, rasa gandha) Bhutas (Earth, water, fir, air space) Purusa Nirvikara self, purc od perfect soul.

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dUsarA adhyAya CHAPTER 11 SUTRA 1. opazamikakSAyikau bhAvI mizrazca jIvasya svatatvamaudayika pAriNAmikau ca / / Aupashamikakshayikau bhavau mishrascha jivasya svattatvamaudayika parinamikau cha: The soul's own thatness, 1. c., thought-activity (is of five kinds). (1) 1951ffi Aupashamika, Subsidential, (That which rises from the subsidence of a Karma of the dcluding kind) (2) fra Kshayiku, le-tructive. Purified (That which riscs from the destiuction of Karma's ce, the aft' Ghaliya, destructive Karma's) (3) #Misha. Mixed or, 741427f114 Kshoyorasamiku, destructive subsidential, that which uses from the partial destruction subsidence and operation of destructive Karmas). (4) Audayika, operative (that which rises from the operaation i. c, frution of Kaimus. (5) 7747. Pannamka. Natural (The soul's own natural thought-activty, independent of Kaimas) The first tous of these thought-nature have reference to their various causes. The 5th is the own, pure nature of the soul, which is always there, but in an impure condition, because of its being in conjunction and co-existence with three other thought-natures viz; those due to the subsidence (aupashamika), destruction subsidence and operation (Kshayopashamika) or to the operation of Karmas (Audayika). Here it is necessary to understand the distinction between 8 kinds of Karnus There are 2 main classes. (1) wa Ghati ya 01 Destiuctive Karmas, which attach and ettect the very nature of the soul.

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32 Tatvartha Sutram wy. (2) waifah Aghutiyu, or non-destructive Karmas, which do not effect the very nature of the soul. They are feeling, body family and age Karmas 1. e., thc azar Vcdaniya, 719 nama, 79 Gotra, and i Ayu Karmas respectively. Vedaniya or "Feeling," the pleasure and pain-bearing Karmas are also Aghatiya. Pain and pleasure are illusory, more or less, because they are due to Vcdaniya acting with Mohaniya Deluding Karmas and it is then only that the thought-nature of the soul 18 affected The Ghatiya Karmas are four: It simply (1) falar14 Jnanavarniya, Knowledge-obscuring. obscures knowledge. (2) taraf141 Darshana ianya, conation-obscuring obscures conation (Darshana). It simply (3) at Mohani ya, Deluding It intozicates the soul It is a short of General of the enemy, host of Karma It affects both rights-belief and right-conduct It is like a solution of both right-bclief and right conduct It is like a solution of chalk in water The water is clouded and opaque The solution may settle down and the opacity being lost, transparency may be restored to the water, or by processes the chalk may be entirely separated from the water and permanent transparency obtained Therefore this Karmas can merely subside or patially subside or partially sudside and partially be destroyed, or be entuely destroyed 'This alone can subside in the proper sense of the world. (4) Ara Antarava. Obstructive Karmas. The 5 thought-natures are, as they are found. I. In mundane soul, here there is 314 Udaya, operation of Kurmas in all. Of cou se a inundane soul is one bound with Karmas. The thought-nature of soul is of 4 kinds, according as it is the result of 1 Subsidence merely. 2. Destruction merely. 3. Operation mcrcly. 4. All three combined, of the Karmas. and 5. Its own natural thought-activity, i e., its soulness and its capacity or incapacity of deing liberated.

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Second Chapter II. In Liberated souls there is no Udaya of Karmas, because there are no Karmus to operate. The soul rests in its own pure nature, in its own thought activity. The f*n Kshyikabhava is identical with this, when all the Kar. mas have been destroyed. If only a few are destroyed, e.g. only right-belief-deluding Karmas, the mudane soul has tipa Kshayikabhava proper, which, of course, is not identical with Parinamikabhava. Thus Liberated souls bave 2 thought-activities.1. That which arises from the destruction of all Karmas; and 2. Their own pure self-thought-activity. Bhava is the nature of the soul as affected by Karmas. In its own pure nature it has its own bhava, the Parinamika. But in mundane souls, the soul is found bound with matter. This matter is constantly changing The change corresponds with a change in the soul also. The character of this change is the cause of the different Bhavas in the soul. Note- That of five thought-natures) each one of the first 3 is found in innumerable-fold souls compared with the one preceding it. In the 4th and 5th are found infinitely more souls than the thind. Thus Subsidential thought-nature is found in the least and Parinamika in the greatest number of souls. Note-That the first 2 natures can arise only in a soul capable of attaining liberation, never in any other Note-That there is subsidence only of the deluding Karma (Mohaniya), and never of any other. Destruction of all the eight. Destruction subsidence only of four destructive Karmas, Operation of all the eight SUTRA 2 dvinavASTAvazaMka-vizaMti-tribhedA yathAkramam // 2 // Dwinawastadasaikavinsatitribheda Yathakramam. ( They are ) of two, nine, eighteen twenty-one and three kinds respectively.

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34 Tatvartha Sutram SUTRA 3 argaanfa || || Samyaktvacharitre. (The two kinds are ) belief (and) conduct. Note--(1)(fi Aupashamika Samyaktva), subsidential right-belief, i. e., right-belief due to the subsidence of Darshanamohaniya, right-belief-deluding Karmas, and the four gif 14 Ananta-nubandhi-Kasayas, 1. e, anger, pride, deceit, greed, which feed these Karmas 1 e, the error-feeding-passions (2) faifa Aupsamika charitra, subsidential right conduct 1.e., right conduct caused by the subsidence of a Charitiamohaniya, right-conduct-deluding Karmas Subsidential belief arises as follows:-- (1) In hellish beings, It can arise a little less than 48 minutes (one antramuhurta) after their birth by 3 upapada instantaneous rise The external causes are Up to 3rd hell, memory of past incarnations Hearing the preachings by friendly celestials visiting them. Suffering too much pain. The rest of hells have only 2, 1 e., the above leaving out Preaching. (2) In-human beings, it can arise from 4 to 8 days after their birth. The external causes are Memory. Preaching. Sight of Tirthankara's image. (3) In human beings, 8 years after birth as in sub-human beings. The causes are same (4) In celestial beings, one antaramuhurta after their birth. The external causes are: Up to 12th heaven, Memory, Preaching, Sight of Tirthankara's glory. Sight of Supernatural powers of celestial beings. From 12th to 16th, heaven, the above 4 except the last. In the 9 graweyakas, the first two only, Memory and Preaching.

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35 Second Chapter SUTRA 4 jJAnadarzanadAnalAbhabhogopabhogavIryANi ca ||4|| Jnanadarsanadanalabha bhogopabhogaviryani cha. (The nine kinds are:) Knowledge, conation, charity, gain, enjoyment, re-enjoyment, power and belief and conduct). 1 erfarne a (Kshayikajnana), Destructive, purified, or perfect knowledge due to the destruction of knowledge obscuring (Inanavarniya) Karmas. 2.giferi a (Kshayikadarshana), Destructive, purified or perfect conation due to the destruction of the Karmas which obscure it, 1 e, of zal unta Darshana-varniya Karmas. 3. 777 479 (Ksha yikadana) Destructive or purified charity Bestowal of fearlessness etc due to destruction or purification caused by destruction of charity-obstructive Karmas, e. g: the soul's, capacity of removing from all living beings, all kinds of apprehension of any veil as proceeding from himself. It is caused by the destruction of all Karmas, TARTU Danantraya, which obetruct the exercise of this capacity 4. Fifa 14 (Kshayrkalabha), Destructive or purified gain. Infinite gain due to purification caused by the destruction of all Labhantaraja or gain obstructive Karmas e. g; a man with perfect knowledge (1. e ft omniscient Kevalt) always assimilates the molecules of fine quasikarmic, matter 5. 4 m (Ksha yika bhoga). Destructive or purified enjoyment Infinite attainment of consumable objects due to purification caused by the destruction of all 7718712 Bhogantaraya or enjoymentobstructive-Karmas This becomes the cause of miraculous manifestations such as the shower of flowers, by celestial beings etc 6. 5 374121 (Kshayiraupabhoga). Destructive or puufied re-enjoyment Infinite attainment of nonconsumable objects due to purification cuased by the desti uction of all 397 119 Upabhogantaraya, re-enjoyment obstructive Karma. This becomes the cause of the miraculous throne, canopy etc; etc. 7. faxi 4 (Ksah yikavir ya) Destructive or purified power, Infinite power due to purification caused by the destruction of all oftalar4 Viryantai a ya or power-obstructive Karmas. . 8. inferta Forma (Kshayrka Samyakiva). Destructive, Purified or perfect-right-belief 1. e; perfect' belief due to the destruction of three sorts of right-belief-deluding Karmas (i. e; of Karmas causing

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36 Tatvartha Sutram mithyAtva Mathyatva, wrong belief,samyakatvamithyAtva mizraprakRti Samyaktva Mithyatva mixed right-wrong belief and safafhezice Samyaktva PrakritiMith yatva, right-belief clouded by the slightest wrong belief) and the four hotel 44 Anantanubandh Kashayas i e; the error-feeding passions of Anger, Pride, Deceit and Greed which feed the above. 9 yer Tha (Kshayjkacharitra). Destructive, purified or perfect, right conduct, due to purification caused by the total destruction of right conduct-deluding Karmas, Charitra Mohaniya. SUTRA 5. jJAnAjJAnadarzanalavdhayazcatustitripabhedA.samyaktvacAritrasayaMmAsaMyamAzca // 5 // Jnanasnadarsanalabhayaschatustritripanchabhedah Samyakt. vacharitrasanyamasamamamscha. (The 18 kinds are)-4 kinds of (right) Knowledge, 3 wrong Knowledge 3 conations, 5 attainments, right-belief, conduct, and control-non-control. Note-K-Ksha ypashamika i e., Destructive-subsidential, Kshayopa sham, is destruction-subsidence of Haga E Sarvaghati spardhaka i e., of Karmic-matter which totally obscures, and the operation of fate Deshaghati spardhaka, i e Karmic matter the operation of which obscures only partially. (4) 97419 #107 (KshayopashamikaJnana), i e, K-right- know ledge (it is of) 4 (kinds)-1. Mati, Sensitive, 2 Sruta Scrip tural, 3. Avadhi, Visual and 4. Manahparyaya, mental). (3) agitgitati51 (K) Ajnana, (1, e, K. wrong knowledge. It is of 3 kinds 1 af Kumati, wrong-sensitive knowledge, 2. 4917 Kuruta, Wrong-scriptural knowledge, and 3 giwand Kuava lhi, wrong visual knowledge The last is also called fa717 Vi-bhanga. Jnana, wrong visual knowledge (3) 19:11+21 (K) Darshana, (i, e., K Conation) It is of three kinds. 1, E Chaksku, Ocular, by mean of the eye. 2.49 Achakshu, non-ocular, by means of the other senses and mind. 3 sqfa Avadhi, visual; They precede their respective knowledge. (5) 1977 fou (K) Labdh, i, e., K. attainment, acquisition. It is of 5 kinds: 1. Ta Dana, charity of 4 kinds-food, medicine, konwledge and fearlessness. 2. Labha, gain.

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3. 4. Second Chapter Bhoga, enjoyment of consumable things. Upabhoga, re-enjoyment or enjoyment of non-consumable things. (5) Virya; power. All these are imperfect, because they are due only to partial destruction subsidence and operation of their respective obstructive karmas. Antaraya,` (1) is imperfect because fa Mithyatva, and (K) Samyaktva i. e., K. right-belief. This it is due to the destruction or subsidence of anafaa Samyaktvamithyatva, i. e., wrong, and mixed right-wrong-belief deluding Karmas, and of the four erorfeeding passions, anger, pride, deceit, and greed called ginga Anantanubandhi Kashaya and which feed the above Karmas and by the operation of Samyaktva-prakritimithyatva, i, e., right-belief slightly clouded by wrong behef. (1) fat (K) Charitra 1 e, K right conduct. Imperfect because it is due to the partial destruction, subsidence and operation of right-conduct deluding Karmas and 37 (1) auf 4 (K) Samyama-Samyama (1. e.) K. controlnon-control. Taking only partial vows, It is due to the destruction or subsidence of Anantanubandhi, error-feeding and F Apratyakhyana, partial vow preventing 18 Kashayas or the passions of anger, pride deceit and greed, and by the operation of the remaining kinds of passions. SUTRA 6 gatikaSAyolaMga mithyAdarzanA'jJAnA'saMyatA'siddha lezyAzcaturacatustryekaikaikaM 370EHET: ||E|| (The 21 are): Gatikashayalingamithyadarshanainanasamyatasiddhaleshya schatuschatrustyekaikaikaikasadbhedah 4 kinds of condition, 4 passions, 3 sexes, 1 wrong-belief, 1 ignorance, 1 vowlessness, 1 non-liberation

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38 mas, 6 paints. The 21 kinds of thought-activity due to the operation of Kar relate to: 1. na Gati. (1) (2) fa (3) (4) Tiryancha, sub human. Manushya, human, and Deva, celestial. 2. Kashayas. Passions of 4 kinds. Krodha, anger; Mana, pride; Maya, deceit; and Lobha, greed. (1) (2) Tatvartha Sutra m (3) (4) (2) 3. Condition of existence, of 4 kinds Naraka, hellish 3. Linga. Sexes of 3 kinds. (1) Stri-veda, Feminine inclinations (2) ya Purushaveda, Masculine inclinations. (3) aga Napunsaka veda, Common or neuter inclination (1) (2) (3) (4) (5) (6) (4) mithyAdarzana Methya-darshana wrong belief (5) Ajnana. Ignorance. (6) Asanyata. Vowlessness or non-controls (6) asiddha Asiddha Unliberatedness (8) Leshya Through points of 6 kinds Krishna, black, Nila, blue, Kapota, grey, Pita, yellow, Padma, pink, and Sukla, white SUTRA 7 jIvabhavyA bhavyatvAni ca // 7 // Jivabbavyabhavytvani cha (The 3 kinds of the soul's natural thought-activity are:) 1. fara. Jwatva. soul. Consciousness, livingness, or soulness in a Bhavyatva. Capacity of being liberated. Abhavyatva Incapacity of becoming liberated. Pure Jivatva a is limited to the, fra Siddhas. Mundane

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Second Chapte souls must have Jwatva but alleged with Bhavyatva on Abha"cha", refers to those attribu vyatya. These 3 are peculiar to Jiva. tes which Jiva has in common with non-Jivas, as: af Astitva. Isness. 39 Drayatva. Being a substance, changeability. Pradeshatva. Capacity to occupy space; etc., etc. (see Chapter V, Sutra 2.) SUTRA 8 upayogo lakSaNam // 6 // Upayoga lakshanam The Lakshna or differentia of soul (is) Upayoga, attention, consciousness, attentiveness. Lakshya is that of which the differentia is. lakSaNa Lakshna 15: zrAtmabhUta Atambhuta, inseparable, and anAtmabhUta Anatmabhuta, separ able. As Jivatva is an inseparable but a celestial condition of existence is a separable quality of the soul SUTRA 9 # fafant socagia: 11 & 11 Sa dvidhostachaturbhedah, (Attention is of) 2 kinds which is subdivided into 8 and 4 kinds respectively Jnanapyoga-knowledge-attention. It is of 8 kinds, relating to 5 kinds of right and 3 kinds of wrong knowledge. Darshanopayoga, conation-attention. It is of 4 kinds relating to 4 kinds of conation, viz, Chakshu, Achakshu, Avadhi and Kevala, 1. e., ocular, non-ocular, visual and perfect, conation respectively), 3 Upayoga, is a modification of consciousness, which is an essential attribute of the soul. Thus attentiveness is a kind of consciousness, Consciousness is a characteristic of the knower, the soul, consciousness is not mere passive or potential knowledge, nor is it merely a capacity to know, It is active. It is related to the self It means that the soul is aware that it conates or knows something about itself or the non-self. Attentiveness is only the direction or tendency of consciousness to apprehend or comprehend a

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40 Tatvartha Sutram thing. If it is directed merely to an awareness that something is present to it but cannot be described. It is Darshanopayoga, if it is directed to know this something definitaly, it is im Inanopayoga. Attentiveness is essential to conation and knowledge. There can be no conation or knowledge without attention. There can be conation without knowledge. There can be no knowledge without ultimate conation of some kind or other. There can be no attention without consciousness. Thus the stages of knowledge may be received to be consciosuness, Conation-Attention, Conation, Knowledge-Attention and knowledge. SUTRA 10 saMsAriraNo mukkAzyaca // 10 // Samsarino muktascha. (They are of 2 kinds:) Samsari, mundane and g Mukta, Liberated souls. Mundance souls wander in 5 kinds of afta Parivartana, cycle of wandering: (1) auf Dravya-parivartana; matter cycle. It is of two kinds, quasi-karmic and karmic a No-karma, quasi-karmic is the time which the soul takes in renewing exactly the same set of a particular number and quality of molecules, as it took once. Quasi-karmic. Karma or karmic, is the time taken in renewing exactly the same set of a particular number and quality of 8 karmas, as the soul took in once. The time taken in both of these is called one matter cycle or Dravya or gm, Pudgala, aftada Parwartna. For example a soul takes on a body to day, with its quasi-karmic and karmic matter. It goes on changing both. When in the couse of its changes, it again chances to take on a similar body with similar quasikarmic and karmic-matter, it is said to have completed one matter cycle (Dravya-parivartana). (2) Rain Kshetra-Parwartna. Space Cycle. The time taken by one soul in going once round every single point of space in the Universe consecutively beginning from the foot of Mount Meru, (3) Kalo parwartna. Time Cycle, e. g., a soul is born Sanaya, or instant of an affaf Avarpini, then in the 2nd Samaya of another (next or any other) Avasarpini, then in in the first

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Second Chapter 41 the 3rd samaya of a third, and so on; till in the last sainaya it is born in the last samaya of a new Avasarpini. Similarly it must be born in 3aafauft Utsarpini, eras. Then it must die in each samaya of the two eras like the above. The time taken to go through all this is a Time Cycle (Kalaparivartna). (4) Taufrat Bhavaprivartna. Incarnation Cycle, e g., a soul is born in hell with the minimum age of 10,000 years He is reborn again (after other births) in hell with 10,000 years age. This goes on as many times as there are samayas in 10.000 years. Then he is reborn there with an age of 40,000 years, and one samaya, then with an age of 10,000 years, and 2 samayas, and thus at every birth he adds one samaya till he is born with the maximum age of 33 FR Sagaras. The time taken is called Hellish Cycle Similarly with the Celestial Cycle, but there the minimum is 10,000 years and the maximum is only 31 Sagaras upto the 9th 944 Grarve yaka. In the Sub-human and human-Cycles the minimum is one siat kat antarmahurta, and the maximum is 3 qriu palyas. The procedure is the same as in Hellish and Celestial Cycles. The time taken in all these four cycles, is called one Incarnation Cyclc. (5) Hiftaria Bhava-parwartana. Thought Cycle In-numerable units of soul's *7*47Yoga-Sthana, Vibratory activity, make one 442 74714 717 Anubhaga-bandha Adhyavasaya Sthana, or a degree of the passion which determines intensity or bondagc. In-numerable x in-numerable, Anubhaga-band has make one 1972 Star 1911, Kashaya Adhyavasaya Sthana, 1.e., one degree of passion which determines the duration of bondage. In-numerable x in numerable Kashaya, etc., make one qafuar Jaghanya-sthiti-bandha, i e., minimum duration of bondage in a rational wrong-believing person. This is anta. koDA koDI sAgara Antah crore x crore sagars One sthiti Sthata needs that the soul should pass through every one of the in-numerable m4a, Yog-sthanas, to earn one woma. Anubhaga-bandha and then so on, to earn one Sthata. Thus it should go up to the maximum duration of each one of the 8 Karmas, of course adding only one samaya at each step onwards from the munimum duration. When it has thus gone through the 8 karmas and their 148 divisions, It is said to have done one, Thought-Cycle (Bhava-parivartana) In-numeral and Infinite numbers can be easily realised by a con. sideration of recuring decimals in dividing 10'3 3333 ad inf, we get an infinite quotient, or of the famous relation of the circumference of

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Tatvartha Sutram a circle to its diameter, 7 = 22/7 or of the square root 2( 2), which may be properly said to represent an in-numberable quotient. In the science of Arithmetic these are called "ir-rational" numbers. SUTRA 11 F ESTATART: 118811 Samanaskamanaskah. (The mudane souls are of 2 kinds:) AF Samanaska. Rational, those who have a mind; i. e., the faculty of distigushing right and wrong. 99 Amanaska. Ir-rational, those who have no mind. A Mana, mind in 2014 dravya-mana, objective mind. It is in the region of the heart like an 8 petalled flower made of Haar'u Manovargana, or very fine mind molecules. na Bhava-mana, subjective mind is the soul's capacity to make use of the objective mind. Subjective mund means the destruction subsidence of the Karma which obscures the quasi-sense or mind, (no-Indryaararana Karma), (See Jwa Kanda of Gommatsara Gatha 659) The signs of rationality are:- capacity of receiving instruction (Saksha), understanding, actions (Kriya), preaching (Upadesha), and recitation (alapa). (J. K 660) A rational soul-investigates before acting what ought or ought not to be donc, distingushed betwcen things as they are and as they are not in reality He also comes to you on being called by his name. U. K. 661) SUTRA 12 saMsAriNastrasasthAvarAH // 12 // Sansarinastrasathavarah. The mundane souls (are of 2 kinds from another point of view;) 54 Trasa, Mobile Many-sensed, i.e., having a body with more than one sence. Tua Sthavara, Immobile, one-sensed, i. e, having only the sense of touch. Mobile souls are those which being in fear, have the capacity of moving away from the object of fear, Immobile souls do not have this capacity.

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Second Chapter SUTRA 13 pRthivyaptejovAyuvanaspatayaH sthAvarAH / / 13 // Prithivyaptojo vayu vanaspatayah sthavarah. Immobile (one sensed souls) (are of 5 kinds:) (1) geeft Prithvi, earth-bodied; (2) Apwater bodied, (3) fts teja, fire bodied; (4) ary Vayu, air-bodied, and (5) pala Vanaspati, Vegetable-bodied. Each of these is considered in 3 aspects, e:g.. the earth souls :Take earth-bodied - (2) grant afifi Prithm-kayika, as embedied in matter; as earth bodied soul. (3) getafora Prithm-kaya, as material body, as, the body without soul. It is dead carth after the soul has left it. (4) qraftsfa Prithvi-zva, as an earth-soul, as the soul which is to be embodied in the earth, but is now in fauena vigrahagati or in transition from one existance to another similarly apania, apakaya and apaka yika, etc The maximum size of the body of an earth, water, fire and airsoul is an innumberble part of a cubic finger. Therefore it is quite inivisble. We see it only in a mass Take a glass of fresh water. Every drop of it is a mass of many water-bodied souls. The many minute animalculae seem under the microscope are foreign or other souls. They are not water bodied souls Water-bodied souls have water and that alone the matter of their bodies. Similarly the earth etc, souls As to the forms, the bodies of earth, water, fire and air souls, they are respectively oval like a pea of masoora (seed), round like a drop of water, long cylindrical with pointed tips like a collection of needless. and oblong like a flog. (J.K. 22). SUTRA 14 dvIndriyAdayastrasAH Dvindriyadatastrasah (Mobile or many suited souls:) With 2 senses, etc., 1.e.

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44 Tatvartha Sntam With 3 senses , 5 without mind, at Amanaska, ir-rational and , , , with mind, AT Samanaska, rational Note, on uu Pranah, vitalities. Vitality is a from of consciousness as manifested through a body of a mundane soul. There are 10 kinds of Prana, of vitality, ie, the 5 senses 3. powers of mind, body and speech; age and respiration. The one sensed souls have 4 vitalities, viz, touch, power of body, age and respiration. The two sensed souls add to these 4, the senses of taste and power of speech. The three sensed souls add to these 6, the sense of smell The four sensed souls add to these 7, the sense of sight The five-sensed rational souls add to these 8, the sense of hearing The five sensed irrational souls add to these 9, the power of mind SUTRA 15 paJcendriyANi Panchendriyani. The senses are five, SUTRA 16 fafeteria 118811 Dvividhani (They are of) 2 kinds:(1) 24 Dravvendriya, objective-sensc, sense-organs, and (2) Alif Bhavendryia, subjective-senses; sense-faculties, SUTRA 17 nivRtyupakaraNe dravyendriyam // 17 // Nirvrittyupakaranedravyendriyani. Objective senses or sense-organs (have a two-fold formation):

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Second Chapter Nirvriti, (the organ itself; e. g., the pupil of the eye.) Upakarana, (its Protecting environment, e. g., the eye-lid, etc.). Each formation is of 2 kinds: Antaranga, internal, and Vahiranga af, external. (1) (2) Internal organ means the soul itself which is co-extensive with and of the same form as the organ in which it incarnates. External organ means the material organ which is permeated by the internal organ or the soul. Internal environment, is the matter immediately surrounding the organ, e.g., the corner of the eye. External environment is the matter which is not so immediately situated with reference to the organ, as the eye-lid. SUTRA 18 zayqanit mafzug 118511 Labdhy upayogobhavendriyam Bhavendriyas subjective sense, sense-faculties (are of 2 kinds:(1) af Labdhi, (it is the attainment of mainifestation of the sense faculty by the partial destruction, subsidence and operation of the knowledge-obscuring karma relating to that sense) (2) 34 Upayoga, (the conscious attention of the soul directed to that sense.) SUTRA 19 sparzanarasana dharaNacakSuH zrotrANi // 16 // Sparsanarasanaghrana chakshusrotrani, (The senses are ) Sparshana Organ of Touch, 1. e. the skin, the whole body. rasana Rasana, Taste tongue. Ghrana, nose. catu Chakshu, eyes. zrotra Shrotra, 37 37 45 23 "" 37 Smell Sight Hearing. 37 ears.

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Tatvartha Sutram SUTRA 20 sparzarasagandhagarNazabdAstavaryAH // 20 // Sparsammagandhyarnasabdastadarthab The functions (of the 5 senses are to determine the various kinds of) touch, taste, smell, colour, and sound (respectively). Forf Sparsha, Touch is of 8 kinds. 367 Usna, hot, fa Sita Cold, s, Ruksha, rough, fu Snigdha, Smooth, Stor Komala, soft, mit Kathora, hard, ang Laghu, light; and ya Guru, heavy. Rasa, Taste, is of 5 kinds faa Tikta, pungent; E Amla, acid, z, Katu, bitter; Ay Madhur, sweet, and 99 Kasaya, astringent. 7 Gandha, Smell is of 2 kinds # Sugandha, sweet-smelling, fragrant, a Durgandha, bad-smelling, malodorous Varna, Colour is of 5 kinds. Fu Krishna, black, 17 Nila. blue; 4a Pita, yellow, and 4 Sukla, white, 944 Padma, pink Sabda, sound, *** Sraia is of 7 kinds 77 Sadja, #4 Risabha, gandhAra Gandhara, madhyama Madhyama; paJcama Panchama, dhaivata Dhavata and famy Nisadha, 1. e.. the Do, re, me, fa, sol, la, si. In all there are 27 main kinds, which can be combined in innuummerable combinations Note That in rational beings, mind also assists the senses in bringing knowledge to the soul SUTRA 21 zrutamanindriyasya // 21 // Srutamanindriyasya. (The function) of the mind (is the) cognition of Scriptural knowledge. Note. Scriptural knowledge of a short is possible among the souls without a mind also. (Sec Note under chapter 1, Sutra 30, above). SUTRA 22 banaspatyAntAnAmekam // 22 // Vanaspatyan-tanamekam. (The earth-bodied, water-bodied, fire-bodied, air-bodied,) up to

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Second Chapter the vegetable-bodied, souls (have only) one (sense 1. e., touch. know only by means of touch). They . SUTRA 23 kRmipipIlikAbhramaramanuSyAdInAmekaikavRddhAni // 23 // Krimipipilikabhramaramanusyadinamckaikvriddhani. Krimi, worms, etc, (have 2 senses touch and taste). Prpilaka, ants, etc., [have 3 senses : touch taste and smell). Bhramayu, bumble-bee, etc, (have 4 senses . touch; taste, smell and sight) Manushya, man etc., (have 5 senses : touch taste, smell, sight, and hearing). Each (class has) one (sense), more than the one preceding it. SUTRA 24 Fifar: HAYAT: 117811 Sanjninah samanaskah. The rational (beings are also called)Sanini, (i. e, one who has got sanjna-mind here) Elsewhere it means, natne, desire, knowledge, etc. All the celestial, human and hellish beings are rational Some 5 sensed sub-humans are also rational, such as cow, horse, ape, pigeon serpents, etc. SUTRA 25 nigrahagatau karmayogaH // 25 // Vigrahagataukarma.yogah. In Vigrahagati transmigration, (i. e., the passage of the soul from one incarnation to another, there is only) Karmic body vibration (Karma Yoga), by which the electric and Karmic molecules are attracted by the soul.

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48 Tatvartha Sutram SUTRA 26 uger fi ofa: 112 || Anusrenigatih. (In Vigraha-gati, transmigration, or passage from one incarnation to another, the soul's) movement (is always) in a straight line. f Sieni, a straight line of spatial units from end to end) parallel with one of the 6 directions East-West, North-South, up and down, either way. An indivisible atom of matter (y Parmanu,) can go straight from the lowest limit of the Universe to its highest point 1. e, tance of 14 Rajus, in one samaya a dis SUTRA 27 zravigrahA jIvAsya / / 27 / / Avigrahajivasya. (The soul in its pure condition, 1 e.. the liberated) soul has (a straight upward) vertical movement, the movement is called aft avigraha, because it is quite direct and upward, vertical and there is no turning in it) SUTRA 28 faugant a warfem: maagri: 11 25 11 Vigrahcvatichasansarinah prakchaturbhayah. Vigrahavati or passage from one incarnation to another of a mundane soul (takes place) before 4 (Samay as at the most). A, Samaya is the time taken by an atom of matter in passing from one Ia, .e. point of space, to the next. Why 4 Samyas? The soul takes one samaya in going in one direction. Each turning means one Samaya In the Universe there can not possibly be more than 3 turnings, necessary for the soul's passage. Therefore 3 samavas or less than 4 samayas are enough for the most crooked passage. In the fourth samaya the soul must incarnate in its new body.

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Second Chapter SUTRA 29. ekasamayAnigrahA // 26 // Ekasamayavigraha. Where the passage is straight and there is no turning, it takes only one samaya. Even an atom of matter in going from one end of the Universe to the other in a straight, upward or vertical direction; takes only one Samaya if it goes fastest. SUTRA 30. ekaM dvau trIngAnAhArakaH / / 30 // Ekamdvautrinyanaharakah. (In thc) one, two or three (Samayas of its passage, the soul remains) AIR, Anaharaka, non-assismilative, (that is, does not attract the molecules of aharaka, assimilative matter of which the external bodies, 2.e., the physical, fluid and aharaka bodies, are formed.) (Note that only karmayoga takes place, 1. e.; only Karmic electric matter is attracted See #7, Sutra 25 Supra.) Note also that in a straight passage of the soul, one samaya is taken in leaving one body and occupying the other. And in the passage, the soul continues to be aharaka, although in the passage itself, it is not necessary for it to attract no-karmic molecules, as it leaves, the molecules already attracted in its last body and will attract a fresh batch in the new body which it is going to put on in the same samaya. SUTRA 31. sampUrchanopapAdA janma // 31 // Sammurchhanagarbhopapadajanma. (Birth is of 3 kinds.) man, Sammurchana, spontaneous generation. It is the result of surrounding matter combining and forming the physical body for the incarnating soul. A Garbha. Uterine birth. It is the forming of the physical body by the union and development of father's secd and mother's blood in the womb of the female. In the language of Embryology, by

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50 Tatvartha Sutram the union between a sperm and an ovum, resulting into a fusion of the two cells into one single cell, called the 'fertilised ovum.' 34917 Upapada. Instantaneous Rise. (Inscantaneous grouping together of the fupi, Vaikri yaka, matter to form the Vaikriyaka or fluid body, which is peculiar to hellish and celestial beings.) SUTRA 32. sacitazItasaMdhutAH setarA mizrAzcakazastakhonamaH // 32 // Sachittasitasamvritah setara misraschaikasastadyonayah. Living matter, cold, covered, with their opposities, and the combination of each (pair) (are) their nuclei or birth places. (la ,yoni, nucleus, the material environment in which the incarnating soul finds lodgment, is of 9 kinds: Afaa Sachitta, of living matter; as the stomach, in which worms may appear. sa, Achitta; of matter only with no life ; as a wall or table in which mosquitoes may be generated. grafi, Sachittachetta, of living and dead matter; as lice in a slut's blouse or hat. The person is living but the blouse or hat is dead-matter. pfle, Shita, cold Some microbes take birth on account of cold. gay Ushna, Hot. Some microbes take birth on account of heat. gitarou, Sihtoshna. Where life is generated by the co-existense of cold and heat. As the heat of sun breeding gnats in a stagnant pool of water. 7497, Samyrata, Covered. As fruit may go bad and breed germs in it, if it is kept packed for a long time. faga, Vrvrata, Exposed As moss in a piece of water. Aga faga, Samvrata-pirita. Part exposed and part covered. The hellish and celestial beings take birth in Tulf, achittajonis. Souls taking birth from a womb, employ a afamfaa sillat Sachittachitta-'oni. LEA, Sammurchanas, employ sachitta, achitta, and sachittachittayonis. Hellish (apait) and celestial beings (ca) have hot and cold (some one and some the other) nucleus. Fire-bodied souls ( 193/191.) have a hot one. The others have hot or cold or mixed.

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Second Chapter Hellish, celestial and immobile beings have a covered nucleus. The feta, Vikalatraya. i. e. from 2 to 4 sensed beings have an opencovered nucleus. The different combinations of these yonis yield 8400000, gift, yonis as follows: facara 1a, Nitya negoda, souls which have never yet come out of a condition of common vegetables; where many souls occupy one body, as a potato : Their yonis are 7,00,000 rac fait, Itaranigoda, souls which have gone back to migod 7,00,000 geat falfa, earth-bodied, 7997 . water-bodied; # 9. fire-bodied, and are affi, air-bodied, all four each 7,00,000 28,00,000 an efa Pifer, Vegetables, (Trees, etc.) except nigoda. 10,00,000 For 1419 sthavaras sould , fattan, 2 sensed ,,fi, , 3 , ,,a2, 4 ,,97,, 5 , animals >> >> >> 5 , human beings .. celestial beings STTE.liellish liter 5200000 200000 200000 200000 400000 1400000 400000 40001) 29.7. TI --- Total 8100000 - mornafar SUTRA 23. FTTTYETUSETARAATT: 7*'*TH Jarayujandajapotanam garbhah. Uterine birth (1s of 3 kinds.) FOYA, Jarayuja, Umbilical (Birth in a yolk, sack, flesh envelope, like a human child) 90T3, Andaja, Incubatory. (Birth from a shell like an egg.) uta, Pota, Unumbilical. (Birth without any sack or shell, like a cub of a lion or a kitten.)

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52 Tatvartha Sutram SUTRA 34 devanArakAraNAmupapAdaH // 34 // Devanarakanamupapadah. Upapada, i.e. birth by instantaneous rise (is) peculiar to hellish and celestial beings. SUTRA 35 zeSAraNA sammUrchanam // 3 // Seranamsammurchhanam. All the rest, (1.e, except those born by embroyonic birth and instsaneous rise are) a Sammurchhana, born by spontaneous generation, SUTRA 36 audArikarvakriyikAhArakataijasakAmaNAni zarIrANi // 36 // Audarikavaikriyikaharaktaijasakarmani sarirani. The bodies are of 5 kinds - 1. Tai, Audarika, the physical (body of all men and animals 2. fa4%, Varkripka, Fluid. (The body of hellish and celestial beings, which they can change at will.) 3. E*, Aharaka, assimilative (the spiritual man like emanation from the head of a saint in doubt, etc.) 4. A, Taujasa Electric (body of inundane souls formed of fine molecules of electric matter called Tavja a Varvana ) 5. Fu, Kaimana Karmie buly of mundane souls, made of fine molecules of Karmc matter called Kamana Varganas Ha qol) The first 3 bodies are made of Aharaka Vargana, molecules of assimilative matter. SUTRA 37 paraM paraMsUkSmam // 37 // Param paramsuksmam. (Of these 5 bodies) each successivc one (18) finer, 1.e, subtler (than the one preceding it.)

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Second Chapter 53 SUTRA 38 pravezato'salyeyaguNaM prAktanasAt // 3 // Pradesatosankhy@yagunam praktaijasat. (From the 1st to the 3rd body, i.e.) up to the Electric body (each one has) innumerable times the number of atoms (which are in the one preceding it.) SUTRA 39 anantaguNe pare // 36 // Anantagune pare. Of the last two (ie the electric and the Karmic bodies, each one compared with the body immediately preceding it has an) infinite-fold (number of atoms) SUTRA 40 astara 118011 Apratighate (The electric and Kai mic bodies are) unpreventible in their passage, i.e. they can penetrate and permeate upto the end of the (Universe.) The Fluid (844*) and Aharak (F11F) assimilative hodies can also penetrate but at some places they can not. Their penetrative does not extend beyond ( ) Tiasa nadi, the mobile channel beyond where mobile souls are not found. SUTRA 41 anAdisambandheca / / 41 // Anadi Sambandhe cha. And their connection, (1.e. of the electric and the karmic bodies with the soul is) without beginning That is, these two are always found in every soul and are absent only in liberated souls (fazi:) But of course, being material, they are always discarding their old constituent particles and attracting and assimilating new particles in the place of the old. From this point of view, a particular electric or karmic body 18 said to have a beginning.

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54 Tatvartha Sutram SUTRA 42 Hope it 8211 Sarasya. (The electric and the karmic bodies are always found) with all (mundane souls). SUTRA 43 tabAdIni bhAjyAni yugapadekasyAcaturmya // 43 // Tadadini bhajyani yugapadekasyachaturbhyah. Along with these, (two i. e., the electric and the karmic bodies) in their distribution at one and the same time, with one sou! (there can be utmost upto 4, (1.e, these two and one or two more bodies), i. e., a soul can never have all the 5 bodies at once Electric and Karmic bodies it must always have. But if it has more, it can add only one or two more as follows : In fauena, Vigrahagati, or passage from one incarnation to another, the soul has only 2 bodies, the A, electric and the F**U, Karmic. In human and sub-human condition of existence, the soul has 3, i.e., the electric, the Karmic and the physical bodies But the saints sometimes have these 3 and the WIEK Aharaia, assimilative body also, 1, e., 4 bodies at one and the same time This is the highest limit The hellish and celestial being also have 3 bodies; The electric, the Karmic and the fluid bodies SUTRA 44 nirupabhogamantyam // 44 / / Nirupabhogamantyam. The last (body, i, e, the karmic is) fa593717 nirupabhoga, 1. e,, can not be the means of enjoyment to the soul through the senses and the mind, as the physical body can be e, g., the kar mic body bears no sound sees, no sights, etc. Note-The dor electric body is like the karmic body nirupabho ga. There is no yoga on vibration or cause of attraction of subtle matter in it,

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Second Chapter 55 SUTRA 45. T EMAT - +1 8411 Garbhasammurchhanajamadyam The first, (i. e., the physical body is produced along with the electric and the karmic bodies, in beings who are) born in the embry. onic way (T) or by spontaneous generation (1946). SUTRA 46 praupapAdika vaividhikam / / 46 / / Aupapadikam Vaikriyikam The fiuid body (is found along with the electric and the karmic bodies in those who are) born by 39977, instantaneous rise. SUTRA 47 labdhipratyayaM ca / / 47 // Labahipratyayan cha And (fluid body can also be attained by other) cause i. e. by a afea, labdhi, attainment due to special austerities. But this is, of course, in exceptional circumstances SUTRA 48 Nurafa 11 8511 Taljasamapi Even the elebtric (body can be product of special austerities.) This takes place in two ways: (1) TTH 3A, Subha tarjasa. Beneficent electric body, e.g., a saint. , with supernatural powers sees famine or plague, etc,, in a country and is moved to compassion. His austerities enable his electric body to overflow itself, and issuing out of his righat shoulder go and to remove the causes of famine, plague, etc., and then come back and be reabsorbed in the same way in which it went out. (2) ASA, Asubha tarjasa. Maleficent electric body, e., long the same saint being moved to anger, the duplicate body will go forth

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56 Tatyartha Sutram from the left shoulder and having consumed the object of anger, will return to go into the saint and consume him also. SUTRR 49 zubhaM vizuddhamavyAghAti cAhArakaM pramattasaMyatattatasyaiga // 46 // Subham visuddhamavyoghati chaharakampramattasamyata syaia And the Aharaka body (18) beneficent pure and impreventible and found only in a pramatta sam yata saint, (i, e., one in the 6th stage of spiritual development with imperfect now.) It is (1) TH, Subha, (always) beneficent (2) faga, Vishuddha, pure, (the production of meritorious karmas,) and (3) gamaia, Avyaghati, unpreventible (by anything in its course) The wiki , Aharaka body is the spiritual man like manation that flames forth from the head of a saint when he wants to remove his doubt on some momentous and urgent point; the flaming from flashes across space, touches or sees the feet of some omniscient Lord (kevalin) or a saint with perfect scriptural knowledge (tant shruta kevalin, like als Bhadrabahu, the preceptor of 970a, Chandragupta Maurya) and thus having removed the doubt re-enters the saint's head. All this is done, of course with lightning rapidity; but it never takes more than one antarmuhurata, 1. e. 48 minutes, minus one instant. SUTARA 50 nArakasammUrchino napuMsakAni // 50 // Narakasammurchhino napumsakani. The hellish beings (and those who are) EA, sammurchana) spontaneously generated (are of) a common or neuter sex, SUTRA 51 a dalt: 11%810 Na dovab. The celestial beings never (have a common sex. They are always masculine or feminine.)

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Second Chapter SUTRA 52 zeSAstrivedAH / / 52 / / 57 Shasastrivedah The remaining (beings, 1. e., those born of an embryo, have) 3 sexes, (ie., they can be masculine, feminine or common). fan, linga or sex is of 2 kinds. fan, Daravya linga, objective sex. differentiating organs of the sexes, af Bhava Linga, subjective sex, thought activity relating to sexual inclinations SUTRA 53 g1qqifam azdiaqagisti@daadiyois-qazufgo: || 23 || Aupapadika charamottamadehasamkhyeyavarsayusoana pavartyayusah, (Those who are) born by instantaneous rise, (i.e., hellish ar, and celestial beings at, (those who are in their) last (incarnation charama hody) with the highest (kind of) physical body, (and those whose age is innumerable years, (e. g., human and sub-human beings in f, bhoga bhumi enjoyment land 1. e.. in a condition of life where there is all enjoyment and no labour like agriculture, etc. (these three live the full span of) their life (It can) never (be) cut short (by themselves or others). The remaining beings, ie, human and sub-human beings in ,, Karm bhumi, work-land, e, the condition of life where agriculture, etc are necessary for sustenance, can have their lives cut short, by external causes, as accident, suicide, disease, etc. etc.

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tIsarA adhyAya CHAPTER III SUTRA 1 ratnazarkarAbAlukApakadhUmatamomahAtama : prabhAbhUmayovanAbuvAkA pratiSThA. saptAdho 'dhaH // 1 // RatnasarkaravalukaPankadhumatamomahatamah prabhabh umayoghana.mbuvatakasha pratisthah saptadhoadhah. [NOTE. To understand this chapter it is necessary to consider maps I and II of Loka () and the 23 Dvipas (7) with their explainations] There are 7 carths, lying parallel to each other and with an intervening space separating one from the other Beginning from the earth which we inhabit, these earths are situated, each one lower than the other. (Each one is surrounded and) supported by (3 atmospheres) of. a Ghana vata, gross air atmosphere; Ambuvata, vapour atmosphere. aga, Tanvata, tnin air atmosphere. (and is enveloped by) space (These) 7 earths (are) 1. Ratna prabha, in hue like jewels (16 varieties of which are found in it as diamond, ruhy, etc etc) Sharkara prabha, in hue like sugar. valuka prabha, in hue like sand 2 3. 4. panka prabha, in huc like mire 5. dhUmaprabhA Dhuma prabha in hue like smoke 6. : Tamah prabha,in hue like darkness. 7 1. Mahatamah prabha, in huc like pitch darkness The , vata valayas, or atmospheres are each 20,000 a,yolanas thick at the bottom of the Universe Each one of these earths is separated from the next by an interval of one rajju. In each of these intervals there are the 3 atmospheres also supporting the upper earth. Ratna Prabha is 1,80,000 yojanas thick It has 3 parts. The uppermost, khara bhaga is 16,000 yojanas thick. The 16 kinds of jewels, diamonds, etc., are found in it. In the middle 14,000 yojanas of these 16,000, there live all the 10 kinds of Residential (Bhavanavasi) celestial beings except the Asura Kumara, and all the 8 kinds of

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Third Chapter 59 Peripatetic (Vyantara), celestial beings the Raksasa. The middle part is Panka bhaga, 84,000 yojanas thick. The Asura and Raksasa live here. The lowest part is Abba hula bhaga, 80,000 yojanas thick. The first hell is situated here, i e. only in the mobile channel (Trasa nadi) of this part. Sharkara Prabha is 32,000 yojanas thick. The second hell is situated in the mobile channel in this. Valuka Prabha has 28,000 yojanas and the third hell. Panka Prabha has 24,000 yojanas and the fourth hell. Dhuma Prabha has 20,000 yojanas the fifth hell. Tamah Prabha has 16,000 yojanas and the sixth hell. Maha Tamah Prabha has 8,000 yojanas and the seventh hell. SUTRA 2 tAsu trizatyaMcaviMzatipacadazadazatripacona kanarakazatasahasrANipaMcacaivaTERE 112 11 Tasu trinshatpachavinshatipanchadashatripanchonai kanarakashatasahasranipanchachaivayathakramam. In these earthis there are the following) hells respectively: 30 lacs (in the Ist), 25 , , , 2nd ), 15 , 3rd ) 10 , , , "Ith), 3 . .. 5th), 49,997 (u ,,6th ) 5 lacs ,, 7th). Tot 1 84 lacs The he!'ish beings are born and live in these hells These hells are really huge holes in which the hellish beings live 'They are in different layers (Patalia Thel to the 7th canhs have 13, 11, 9, 7,5, 3, and 1 layer for each of the 1st to the 7th hell respectively, l. e 49 layers in all In each liyei tliere is a conual hole (Indraka bila ), and lines (Sren badhbal of holes in the 4 card, mal and 4 intermediate directions. In the first laver, there are in each of the cardinal directions ; and 48 in each of the rivelato corners. In the second layer, the nunibers are 48 and 47 ; in the third, 47

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60 Tatyartha Sutram and 46, till in the 49th layer, the number of holes is 1 and 0 Thus in the last or 49th layer there is a central hole and 4 holes in the East, West, North and South, 5 holes in all. The rest of the holes in the 1st 6 hells are called sporadic (Prakirnaka. Thus there are. 49 Central (Indraka). 9604 in the 8 directions (Sreni baddha) 8390347 Sporadic (Prakiinaka) 84,00,000 SUTRA 3 nArakA nityAzubhataralezyApariNAmadehavedanAvikriyA : // 3 // Naraka nitya shubhatara lesya parinama deha vedana vikriyah. Hellish beings always (have very bad thought-colours, sense perceptions and their objects, bodies, feelings of pain and transforniations. Hellish beings always have the colour (a79, less yiz, the paint of body and thought, 1 e 7 dravya lessya and 14 bhava less valot the 3 lower leseyas, v12 ur black. ter indigo and a grey Grey (1970, kapota ) only in hells of 1st and 2nd earths , grev (9) and indigo (afm, nila) in the 3rd; indigo only in the 4th, indigo and black (ru krisna) in the 5th, and (krisna) black in the 6tli, and thus the 7th Opt24, drar ya lesyha or body paint persists throughout life, but bhava leshiya changes with the characte of thoughtactivit. One special bhava leshya or thought-colour does ni las fy more tuin one ari, muhurta, 1 e. 48 minutes Helli.'s beings also wigs have the lowest kinds of sense perceptions, and the sound is harsh, touch is rough and hard, etc Their environny nt, including themselves, is horrible. Their bodies are also grotesque, e g. quem, hundaka, disproportionate, as a small head with a huge trunk and long fect, etc. The height of the body in the first hell is 7 bows, 3 cubits and 6 fingers. It doubles at each next hell, till in the 7th bell it is 500 bows, as 24 fingers=1 cubit, and 4 cubits=1 bow. The pangs which they saffer are very acute and intense. They change their bodies at will, but the transformation is always of a low

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Third Chapter and cruel character, such as that of a wolf, raven, etc., etc. All the hells in the 1st, 2nd, 3rd, and 4th hells and the upper 2 lacs in the 5th hell are all hot All the rest are cold. SUTRA 4 parasparodIritaduHkhA // 4 // Parasparo dirita duhkhah The tortures (of hellish beings are) produced (by them for another. SUTRA 5 makliSTA'surodIritadu.khAzca prAk caturthyA : // 5 // Samklista suro dirita dubkhascha Prak chaturthyah. Before the 4th (earth e in the 1st, 2nd and 3rd earths, in the bells) the evil-minded (celestial beings called ) Asura kumaras also give torture (to the hellish beings or incite them to torture one another) SUTRA 6 teSvekatrimaptadazamaptadaNadvAvizatitrayastriMzatsAgaropamA sattvAnAM parA feyfa : 11EUR Tesveka trisaptadasha sapta dasha dvavingati trayastrin. shat sagaropama satvanam para sthitih. In these (seven hells) the maximum age of (hellish) beings (of different carths as tollows 1 ANTTIH! Sag,opima or Hinc sagara (simply) in the 1st earth or sagars ,,, 2nd ,, 3rd , . 4th , 17 9 Sagropama or sagaras in the 5th earth. ,,6th , , 7th, 1 FR Sagara = 10 x (crorexcrore) of way addhapalya. 1 1, Addhapalya =A circular pit with a diameter of 1 aaa yojana, i e., 2000 kosas and of an equal depth it filled with 3 >> 10 "

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Tatvartha Sutram the ends of the downy-hair of a lamb of 7 days, born in the highest bhoga bhumi re ref# One end of hair is taken out in every 100 years, the time taken to empty the pit is a 54977974, vyaaahara palya Innumerable vya vahara palyas make one JULY Uddhara palya Innumerable uddhara palyas make one 94194, Addha pulya SUTRA 7 jambUdvIpalavaNodAdayaH zubhanAmAno dvIpasamudrA. // 7 // Jambu-dvipa lavano dadayah shubhana-mano dvipa samudrah. Jambudvipa Continent, Lavana samudra (ocean). etc, (etc, are) the continents and oceans being pleasant names In the middle world (970717 madh ya loka) there are innumerable dvipas (19) continents and samudras (9871.) oceans They all have pleasant (or auspicious) names. Their names are 1 Hauta. Jambu dupa, in which we live. marraga, Lavana samudra, salt ocean tersag, Dhataki khanda dvipa, then afungs, Kalodadhi samudra, then 3 Tap 219, Puskaruvara dvipa, then. (42 ga, Puskararara samudra, then. Elefterita, Varunivara diipa; TUNATAHA, Varuuavara dvipa, akang, ksiravara dvipu, at Ha, ksiruvara samudra, 972619, Ghritavara dvipa; Yaacha, Ghritavara samudra, mar:19, Iksuvara dvipa; Fagaras, Thsuvara samudra, sqarata, Nandishvara dvipa, 1897 7. Nandishvara samundra, 8 stru&14, Arunavara dripa, UTATAETH. Arunavara samudra;

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Third Chapter The last ones are: TEACHU 4, Swayambhu ramana dvipa. ATAU 19, Svayambhu ramana samudra. SUTRA 8 dvidviviSkambhAH pUrvapUrvaparikSepiraNo valayAkRtayaH // 8 // Dvirdvir viskambhah purvapurva pariksepino yalaya krita yah. (The oceans and continents each one have) twice the breadth (of the one immediately preceding it. Thus 489, Jambu dvipa is 1 lac UTA, Yojanas in breadth, the 474492, Lavana samudra is 2 lacs, the vaxtatam, Dhtuks khand dyipa 18 4 lacs and so on) Each one surroun is the one immediately preceding it. (They are all) anicular in form. SUTRA 9 tanmadhyemerunAbhirvRtto yojanazatasahastraviSkambho jambUdvIpaH // 6 // Tanmadhyemerunabhirvrittoyojanshatasahasraviskambho jambudvipah. In ithe middle of these (concentric oceans and continents, is Jambudvipa which is) round (like the disc of the sun). In the centre of Jambu dvipa) like the navel (in the human body, is situated) mount meru (Jambu dvipa is) 1 lac yojanas in breadth. 1 A (big) yojana=2,000 kasas. 1 osa (small) yojana-4 kosas. Here the reterence is to the big yojanas, 1 yojana = 2,000 kasas, 500 times the small one. SUTRA 10 bharatahaimavataharivideharamyakahairaNyavatairAvatavarSA:kSetrANi // 10 // . Bharatahaimavataharivideharamyakahairanya-vatairavarsahksettrani. The divisions, Ksettras, (of Jambu dvipa are seven) #a Bharata, haimavata, Hamavata, hari, Hara, videha, VideharaNyaka, Ramyaka, hairanyavata, Harranyavata and 9a, Airavata.

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Tatvartha Sutram SUTRA 11. tadvibhAjinaH pUrvAparAyatA himavanmahAhimavanniSidhanIlarukmizikhariNo varSadharaTRATT: 118811 Tadvibhajinahpurvaparayata himavanmahahimavannisidhanilarukmishikharino varsadharaparvatah, Dividing these (7 Ksettras there ate 6) mountains. (They are :) Himavan, we Maha-himavan, fafau Nisidha, at Nila, # Rukme, and foreart Shikhari (These mountains) run East to West. SUTRA 12 hemArjunatapanIyavaTThIryarajatahemamayAH / / 12 / / Hemarjjunatapaniyavaiduryarajatahemamayah. (The 1st moutain, 1.e , f8 49 Himavan, is) golden in colour ; (the 2nd silvery white), (the 3rd red, like red-hot gold; ( the 4th is ) blue (like the neck of a peacock) (the 5th) silvery ( White ), (and the 6th) golden 441 (maya) in this sutra means like. SUTRA 13 maNivicitrapAzrvA uparimUle ca tulyavistAgaH // 13 // Manivichitraparshva upari mule cha tulyavistarah. The sides (of these 6 mountains are) studded with various jewels, (and they are of) equal width at the foot, the top and (the middle) SUTRA 14 padmamahApadmatigiMchakezarimahApuNDarIkapuNDarIkA hRdAsteSAmupari // 14 // Padmamahapadmatiginchhakesharimahapundrikapun. drikabradastesamupari. On the top of these (mountains there are the following 6) lakes, (respectively :) 4 Padma, mam Mahapadma, fafira Tiginchha, of Keshari, pertin Mahapundrika, and gain Pundrika. SUTRA 15 prathamo yojanasahalAyAmastadarddhaviSkambho hRdaH / / 15 / / Prathamo yojanasahasrayamastadarddhaviskambbo hradah The first lake (has a) length (of) 1000 yojanas (and a) breadth 'of) half of that, (i.e., 500 yojanas).

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Third Chapter 65 SUTRA 16 dazayojanAvagAhaH // 16 // Dashayojanavagah. (The first lake has a) depth (of) 10 yojanas. SUTRA 17 tanmadhye yojana puSkara // 17 // Tanmadhyeyojanampuskaram. In the centre of this (first lake there 15a) lotus like (island).one yojana (broad). SUTRA 18 tadviguNadviguNA hRdA. puSkarANi ca // 18 // Taddvigunadvigunahradahpuskaranicha. (Each of the three) lakes (up to fafian Taginchha) (18) twice (in length, breadth and depth of the lake), and (each of the 3) islands (also of) twice (the breadth of the island in the lake immediately preceding it). SUTRA 19 tannivAsinyo devya zrIhrIdhRtikIttibuddhilakSamya. palyopamasthitayaH sasAmAnikapariSatkAH // 16 // Tannivasinyo devya hshrihridhrtikirtibuddhilaksmyah palyopamasthita yah sasamanikaparisatkah. The goddesses residing in those (5 islands are, respectively .) sit Shra, ho, Hn, bhRti. Dhrti, kIrti Karti, buddhi, Buddha and lakSmI, Laksms. (each one of the goddesses has a) life span of one zraddhA (Addha) palya, palya. (These goddesses live) with (celestial beings of an equal status with them, called) anafaa Samanika, (and with celestial beings who are members of their courts, called) pAriSad Parishad. SUTRA 20 ___ gaMgAsindhurohidrohitAsyAhariddharikAntAsItAsItodAnArInarakAntAsuvarNarU. pyakulAraktAraktodAH saritastanmadhyagA. // 20 // Ganga sindhu rohidro hitasya hariddharikanta sita

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66 Tatyartha Sutram sitoda nari narakanta suvarna rupyakula rakta raktodah saritas tan madhyagah. The rivers , the Ganga, fety, the Sindhu, tiga, the Rohit, iar341, the Rohitas ya, efta, Ebe Hart, REPRI, the Harakanta, eta, the Sita, tam the Sitoda, aru. the Nari, arai. the Narakanta. . the Suvaranakula, suami, the Rupyakula, Tl, the Rakta, ta , the Raktoda, the Raktoda, flow in those (seven ksetras , 2 in each respectively, 2. e., Ganga, and Sindhu in Bhairta, Rohit and Robitasya in Haimvata, etc., etc.) SUTRA 21 utent: gaf: gim. 117811 Dvayordvayoh purvah purvagah. (These 14 rivers must be taken in groups) of 2 each. The first (of each group as named above,) flows eastwards (and falls into the ocean there). SUTRA 22 starfago: 11 8811 Shesastva paragah. But the others flow westwards (and fall into the ocean there.) These rivers have their sources as follows Ganga, Sindhu and Rohitasya, spring from the lake Padma, Rohita and Harikanta Maha Padma Harit and Sitoda Tiginchha. Sita and Narkanta Keshari. Nari and Rupya kula Mabapundarika. Suvarnakula, Rakta and Raktoda spring Pundarika. SUTRA 23 caturdazanadIsahasraparivRtA gaMgAsindhvAdayo nadyAH // 23 // Chaturdashanadi sahasra parivrta ganga sindhvadayo nadyah. Ganga and Sindhu have 14.000 tributary rivers each, and others, 2.8., the next pair (Rohit and Rohitasya) have twice, z.e., 28,000 each. Harit and Harikanta have 56,000 each, Sita and Sitoda have 1,12,000

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Third Chapter each. Nari and Narkanta have 56,000, Suvarnakula, Rupyakula 28,000 and Rakta, Raktoda 14,000 each. SUTRA 24 bharataH SaDviMzatipaMcayojanazatavistAraH SaTcakonaviMzati bhAgA yojanasva // 2 // Bharatah sad vinsati pancha yojane shata vistaerat sat chaikona vinshati bhaga yojanasya. Bharat ksetra, in its widest part, measure 5261% yojanas. SUTRA 25 tadviguNadviguNavistArA varSadharavarSA videhAntAH // 25 // Tadviguna dviguna vistara varsadhara varsa videhantab. Each mountain and ksetra in breadth has double the baeadth of the mountain or ksetra preceding it. (This is upto) Videha. Thus Bharata ksetra is 526 A yojanas in breadth; the Himavana mountain is double of this, 1.e., 105211 yojanas, and so on. SUTRA 26 JPTT augat: 11 Pg 11 Uttara daksina tulyah. To the north (of videha, the arrangement and extent of ksetras, mountains, rivers, lakes, islands is exactly) corresponding to those in) the south (of it) SUTRA 27 bharatairAvatayovU ddhihAso SaTsamayAbhyAmutsapiNyavasarpiNIbhyAm // 27 // Bharatairavatayorvrddhirasau satsamayabhaya-mautsarpinyavasarpinibhyam. In Bharata and Airavata ksetras (in the extreme south and north o Jambudivpa there is) increase and descrease of (bliss, age, height, etc, of their inhabitants in the 2 aeons), utsarpini (rafia) and Avasarpini (waafuat) (the aeons of increase and decrease respectively). There are 6 ages (in each aeon).

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Tatvartha Sutram The ages in avasarpini, the present aeon are eagen, Sukhamasukhama, gan, Sukhama, gahigh, Sukhama-Duhkhama, seal, Dukhama-sukhama, gami. Dukhama, and songs, Dukhama-dukhama. We are now in the Dukhama or the 5th age (fahrt), this began in about 513 B.C., i. e., 3 years, 8 months after the liberation of Lord Mahavira, and its total duration is 21,000 years. The sequence of ages in the utsarpini is the reversing of the order of the Avasarpini and therefore the last 3 of the Utsarpini are ages of 104. Bhogabhumi, the rest are of tafa, Karma-bhumi, Each aeons is of 10x(1 crorexl crore) an sagaras, In Avasarpini, the ages have their duration as follows Ist=4 x (1 crore x 1 crore ) sagras. 2nd=3 3rd=2 4th=1 minus 42,000 years 5th=21,000 years. 6th=21,000 years. Altogether 10 x (1 crore x 1 crore) sagaras, I e TTF121*1219, SUTRA 28 tAbhyamaparA bhUmayo'vasthitAH // 28 / / Tabhyamapra bhumayo avasthita. Excepting these two (Bharata and Airavata), the other (five) Earths are constant (There is no increase or decrease in bliss, age, height etc, there) SUTRA 29 ekadvitripalyopamasthitayo haimavatakahArivarSakadaivakuravakA // 26 // Ek dvitripalyopamasthitayo haimyatakaharivarsak daivakurvakah. (The men and animals) of Himvana, Harivarsak, Devakurnu, (bhoga-bhumi) are respectively of the one, two and three palyas, SUTRA 30 STUTETT: 11 30 11 Tathottarah. (The condition of things is the same in the north (of mount

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Third Chapter Meru to,) Devakuru, Hari and Haimavata are replaced by Uttarakuru, Ramyaka and Hairanyavata. SVTRA 31 videoSu saMkhyeyakAlAH // 31 // Videhesu samkhyeya kalah. In videha (men have an age of) numerable (rreta) years, I. e., the highest is 1 crore ga, purvas and the least is aan ini, antara-muhurta, 84 lac years=1 purvanga (qat ). 84 lac years 2=1 purva=70560000000000 1 crore purva=70560000000000,0000000 years. SUTRA 32 bharatasya viSkambho jambUdvIpasya navanizatabhAgaH // 32 // Bharatasya viskambho jambudvipasya navatishatabhagah. The breadth of Bharata Ksetra (15) 190 th part of the breadth of Jambu dvipa (-10 0 =526 gvojanas) SUTRA 33 fagfasta 33 11 Dvir dhatakikhande. In the Dhatakikhanda (which is the next region after salt ocean, MUAHK, the number of ksetras, mountains, rivers, lakes, etc. is) double (of that in 37464, Jambu dyra). SUTRA 34 cara 2 II 38 11 Puskararddhe cha. In (the nearest) halt of Puskara-dvipa also (the number of ksetras, etc is double ot that in Jambudvipa). SURTA 35 prAGmAnuSottarAnmanuSyAH / / 35 / / Pranmanusottaranmanusyah. On this side of Manusottara (alone) there are men.

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Tatvartha Sutrum In the middle of Puskaravara dvipa (99Tereta) running all round It, is Manusottara (HIQUten) mountain. It is so called because man is neither found nor born except on this side of it. SUTRA 36 yraf Forgie 11 3EUR ! Arya mlechchhascha. (The human beings in these 2} regions, 114, are of two kinds): 4h, Arya and Foton, Mlechchha, (z. e. respectively those who care and do not care for religion). Human beings are of 2 kinds : 416, Arya; noble, worthy, respectable. Fotee. Mlechchha , barbarian, non-Aryan, low, savage. Arya are of 2 kinds : Pf89a, Riddhi Prapta, with supernatural powers, afgica, Anriddhi prapta, without supernatural powers. f, Riddhi is of 7 kinds 1. aft, Buddhi, Enlightenment 2. fafarai, Vakriva, Capacity to change the body at will 3. 79, Tapa, Austerities 4. , Bala, Miraculous strength 5. 4, Ausadha, Healing power. 6. ta, Rasa, Capacity of an evil eye and its opposite, etc 7 to, Aksina, Capacity of making stores, place, etc., in exhaustible. There are 64 sub-classes of these 7. #l, ri, Anriddhi Aryas are of 5 kinds 1. 97, Ksetra, born in Aryakhanda, one of the 6 divisions of Bharataksetra. 2. sal, Jati, born in high families like Iksvaku, Suryavansa, Nativansa, etc., etc 3. Karma Arya by pursuit of, military, Literary, Agricul ture, Trade, Arts, Service, 4. enfer, Charitra, Arya by right conduct 5. apfa, Darshana, Arya by right belief. 521737, Mlechchhas are of 2 kinds. 1. # fas, Karma bhumija, 1. e, born in the 5 Mlechchha divi

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Third Chapter 71 sions each of the 5 Bharataksetra, and 5 Airavata, and 800 in the Videhas. The total divisions are 5 x5+5 x 5+800-850. 1., Antara-dvipaja, 1. e. inter-continental Mlechchhas. There are 24 islands in aqua, Lavanodadht, the first ocean round the first continent, Jambu-dvipa. These islands are peopled by grotesque creatures, with boars, elephants, horses, and head on a human body, or with long ears, one leg, and similar grotesque formations of the body. Their age is one palya 4, and they live on fruits, etc. of trees. 500 yojanas from the circumference of Jambu-dvipa, these 24 islands are situated in a circle in the aqua, Lavana Samudra. The islands in the 4 cardinal directions are 100 yojanas in breadth, The 4 corner ones are 55 yojanas; and the remaining 16 are 50 yojanas in breadth These 16 are 550 (instead of 500)lyojanas from the circumference of Jambu-dvipa, SUTRA 37 bharatairAvata videhA : karmabhUmayo'nyatra devakurUttarakurubhya: // 37 // Bharatairavata videhah karmabhumayo anyatra devaku ruttara kurubhyah. Bharata, Airavata and Videha ksetras, except Deva Uttara-kurus (are the only regions where we find) Karma-bhumi, (.e. agriculture, etc., for sustenance). This is also the region of piety and place from where liberation can be attained. SUTRA 38 nRsthitI parAvare tripalyopamAntarmuhUrte // 38 // Nristhiti paravare tripalyopamantar muhurte. The age of human beings (ranges from) a maximum of 3 Palyas to a minimum of one Antara-muhurta. Infinite x infinite atoms 8 Utsanjnasanjna 8 Sanjnasanjna 8 Truti-renu 8 Trasa-renu 8 Ratha-renu 1 Utsanjnasanjna (H) 1 Sanjnasanjna (ii). = 1 Trtirenu (ty) = 1 Trasa-renu (ty) 1 Ratha renu (ty) = 1 hair point of a hairbin highest enjoyment-land).

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Tatyartha Sutram 8 Such Hair Points = 1 hair point middle (Fra) enjoyment land. = 1, lowest (594) Enjoyment land. = 1 hair-point enjoyment-land, action land ( af). =1 Lisa nit (yonug louse or egg of a louse). = 1 Yuka louse 8 Lice = 1 Yava madhya barley-seed (in its diameter). 8 Barley-seeds, =1 Utseda Angula, a ja, (small finger) in its breadth. (500 Utseda Angulas = 1 Pramana Angula, Pilatum, (big finger). 6 Angula = 1 Pada (9) 2 Pada = 1 Vitasta (span) farfar 2 Vitasti = 1 Latha (cubit) 14 2 Cubits = 1 Kaku tahi 2 Kikus - 1 Dhanusya (bow) W 2,000 Bows =- 1 Kosa mer 4 Kosas = 1 Yojana ya [..A big or Pramana 500 small yojanas -2,000 kosas). By the Pramana Angula ruter or 500 times of the ordinary measure, continent, oceans, etc are measured trafer, Jagat shreni - 7 Rajus to this is the length of the Universe at its lowest point. HP Jagat Pratara - 7 Rajus x 7 Rajus=49 square Rajus, the area of the base of the Universe. ton(ata), Jagat-ghana or Loka - (7 Rajus) 8 = 343 cubic Rajus , the volume of the Universe, SUTRA 39 fareroutfesorai 113EUR 11 Tiryagyoni janam cha.

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7.000 >> Thard Chapter The sub-human beings also have the same range of age :) Maximum Minimum age age Earth bodied 22,000 years Vegetable budied 10,000 Water bodied Air bodied 3,000 , Fire bodied 3 days 2 sensed 12 years one antara49 days muhurta 6 months ,, fish, etc. 1 crore purvas year Mongoose 9 purvangas Serpent 42,000 years Birds 72,000 Quadrupeds 3 Palyas

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adhyAya cauthA CHAPTER IV SUTRA 1 devAzcatuNikAyA // 1 // Devashchaturni Kayah. Celestial beings (are of) four orders, groups or classes : tant, Bhavana-vasi. Residential, wia, Vyantara, Peripatetic, pala, Jyotiska, Stellar da Varmanika, Heavenly. SUTRA 2 pAditastriSu pInAntalezyAH // 2 // Aditastrisu pitanta lesyah. From the first to the third (have 4) lesyas or paints up to yellow, 1.e., u, Black, at, Indigo, fala, Grey and 414, Yellow, SUTRA 3 dazASTapaJcadvAdazavikalpA: kalpopapannaparyantAH // 3 // Dashasta pancha dvadasha vikalpah kalpopapanna paryantah. wanatareil, Residential celestial beings are of 10 classes fo, Peripatetic, water, Stellar , kalpavAmI, Heavenly . 12 , Total , ,, 35 Classes. (All these kinds are) born up to the Kalpa (the 16 heavens). Beyond that 16th heaven, they are all alike : there are no classes. The Heavenly have 12 classes. because there are 12 Indras in 16 heavens.

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Fourth Chapter SUTRA 4 indrasAmAnikatrAyastriMzapArariSadAtmarakSalokapAlAnIkaprakIrNakAbhiyogyakilbifqize: 11811 Indra samanika trayastrimsha parisadatma raksa loka pala nika prakirnakabhiyogka kilbisikashchaikashah. Every class (has) 10 (grades). Indra Powerful and of Supreme authority, like a king. Samanika Powerful but not authoritative like Indra , like father, teacher. Trayastrins Like minister or priest, so-called they are 33 in number. Parisad , Courtiers Atma-raksta Body-guards. Loka-pala The police, the protectors of the people. Anika The army. Prakirnaka The people. Abhiyogya That grade of celestial beings who form themselves into convevances as horse, lion, swan, etc, etc., for the other grades. Kilbisika , That servile grade. SUTRA 5 trAyastrizalokapAlavA vyantarajyotiSkAH // 5 // Traystrisha lokapala varjya vyantara jyotiskah. But the Peripatetic and Stellar celestial beings, the grades of Trayastrinsa, like Minister or Priest, and Lokapala like the police, are denied. SUTRA 6 gauretat : 11 & 11 Purvayor dvindrah. In the first two, (z. e Residential and Peripatetic orders, there are) two Indras (or kings in each of them 10 and 8 classes respectively).

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Tatyartha Sutram SUTRA 7 kAyapravIcArAmAaizAnAt // 7 // Kaya pravichara Aaaishanat. Up to Isana (or the 2nd heaven, celestial beings which include all Residential, Peripatetic and Stellar celestial beings) have bodily sexual enjoyment (like human beings). SUTRA 8 zeSAH sparzarUpazabdamana : pravIcArA: // 8 // Shesah sparsha rupa shabda manah pravicharah. The others have the sexual enjoyment by means of touch, sight of beauty, sound and mind (as follows :) In 3rd and 4th heavens by touch only In 5, 6, 7, and 8th , sight only. In 9, 10, 11, and 12th , ,, sound only as songs, etc. In 13, 14, 15, and 16th ,,mind only. SUTRA 9 pare'pravIcArA // 6 // Pareapravi charah. The remaining (celestial beings are without sexual desire. (There are no goddesses there. Beyond the 16th heaven there is only the male sex). SUTRA 10 bhavanavAsino'suranAgavidyutsuparNAgnivAtastanitodadhi dvIpadikkumAra // 10 // Bhayana vasino asurnaga vidyut suparnagni vata stanito dadhidvipa dikkumarah. (The 10 classes of ) Residential celestial beings (are): Asurakumara, Naga, Vidyuta, Suparna, Agni, Vata, Stanita, Udadhi, Dvipa and Dik Kumara, They are called Kumaras, because their lives and habits are likt of youths of under 20 who are called kumaras,

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Fourth Chapter The Residentials ( pt) live as follows: In the first earth, Ratnaprabha, there are three strata, one above the other with an interyal of 1000 yojanas. The first is called kharabhaga (**) this is the abode of 9 classes of Residentials, 1. e. of all except Asura Kumaras. The Asucas reside in the 2nd stratum called panka-bhaga ( ) In the third or lowest stratum, called Ab bahula-bhaga ( w aam), there is situated the 1st hell SUTRA 11 dhyantarA : kinnarakimpuruSamoragagaMdharvayakSarAkSasabhUtapizAcAH // 11 // Vyantarah kinnara kimpurusa mahoraga gandharva yaksa raksasa bhuta pishachah The (classes of) Peripatetics (are). 1 Kinnara. 2. Kimpurusha 3 Mahoraga 4 Gandharya 5 Yaksha. 6. Rakshasa 7. Bhuta. 8. Pishacha. Some of these live in the innumerable Oceans and Continents. 1, e., all excepts the Rakshasa, live in the khara-bhaga or first uppermost stratum of the first earth Ratnaprabba, The Rakshasas live in the 2nd or panka-bhaga of the same SUTRA 12 jyotiskA sUryAcandramasaugrahanakSatraprakIriNakanArakAzca // 12 // Jyotiskah surya chandramasau graha naksatra prakirnika tarakascha. The classes of settlers are 1 Surya, the sun. 2. Chandrama, the moon. 3. Graha, the planets. 4. Nakshatra, the constellations, 5. Prakirnika taraka, scattered stars, The stellarz begin at a height of 790 yojanas (each of 2000 kosas) from the level of the earth on which we are. The lowest are the stars.

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Tatvartha Sutram 10 yojanas above them are the suns, 80 yojanas above the suns are the moons. 4 yojanas above the moons are the 27 nakshatras, 4 yojanas above the nakshatras is the Budha, the planet mercury. 3 yojanas above them; is the Shukra, the Plant Venus, 3 yojans above them the Vrhaspati the plant Jupiter; 3 yojanas above them is the Mangala or Angaraka, the planet Mars, 3 yojanas above them is the Sanaishchara; the planet Saturn. 78 Thus up to 900 yojanas from the earth-level upwards are found the stellar order of celestial beings. The yojana here is 2000 kosas. SUTRA 13 merupradikSaNAnityagatayo nRloke // 13 // Meru pradiksana nitya gatayo nrloke. In the human regions, ( e., the 21 dvipas, the stellars) always move round (their respective) Mount Meru, (but their nearest orbit to the Central Meru in Jambu-dvipa has a radius of 1121 yojanas. That is, they never appear in a circle of 1121 yojana-radius, round the Central Meru.) SUTRA 14 tatkRtaH kAlavibhAgaH // 14 // Tatkrtah kala vibhagah. Divisions of time (are) caused by those (movements of the stellars). SUTRA 15 bahiravasthatA // 15 // Bahiravasthitah (The stellars) outside the 2 dvipas 1. e, beyond mountain in the middle of Puskaravara dvipa, are) fixed move.) SUTRA 16 vaimAnikAH // 16 // Vaimanikah. Now we go on to) the heavenly beings. Manusottara (They never

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Fourth Chapter SUTRA 17 friqqat:ytetare il ple I Kalpopannakalpatitashcha. (These are of 2 kinds .) Kalpopanna, born in the 16 heavens, and with 10 grades. These alone have 10 classes. Kalpatita, born beyond the 16 heavens. They have no grades or classes. They are called Ahamindra ft (lit. 'I am India'), and are all alike. SUTRA 18 34449fT !! P5 H Uparyupari. The 16 heavens are situated in pairs, one (pair) above the other (The graineyakas, are also one above the other beyond the 16 heavens.) SUTRA 19 saudharmazAnasAnatkumAramAhendrabrahmabrahmottaralAntavakApiSThazukramahAgukasatArasahasrAreSvAnatapratANatayorAraNAcyutayArnavasugraM veyakeSuvijayavaijayantajayantAparAjiteSusarvArthasiddhauca 16 // Saudharmaishana sanatkumara mahendra brahma brahmottra lantava kapistha shukra maha shukra satara sahasraresvanata pranatayo rarana chyutayor navasu graiveyakesu vijaya vaijayanta jayanta parajitesu sarvartha siddhau cha. (They 6594rt live) in 1 Alof Saudharma, 2 fmna. Isan, 3 Ala Thr, Sanatkumara, 4 AT Mahendra, 5 0 Brahma, 6 C Brahmottara, 7 177 Lantava, 8 for Kapistha, 9 lati Shukra, 10 HEIT Mahashukra, 11 FAR Satara, 12 AGAR Sahasrara, 13 Apa Anat, 14 gola Pranata, 15 ART Arana and aga 16 Achyuta. (Above these 16 heavens, the abodes of me to Ahamindras are :) 9 97 Graiveyaka (heavens :) 9 sariat Anudisha (,'

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80 Tatyartha Sutram 5 ger, Anuttara (heavens, 1 e.) fa4, Vuaya, e, Vaijayanta , 3977, Jayanta ; 971fona, Aparajita , Halelfafe, Sarvartha-siddhi, Above the Sarvartha-siddhi, is the f , Siddha-kshetra, the place of Liberated souls. The first heaven i Saudharama is the nearest, because its central heavenly car or abode (farma Vimana) is only one hair's breadth from the top of the Central Meru, (arr). This Meru is 1,00,040 yojanas high, 1,000 yojanas of it are embedded in the earth, the rest is above, the top being 40 yojanas. The Fat Heavenly have 12 classes because there are 12 Indras in the 16 heavens as follows: The 1, 2, 3, 4 heavens have one Indra each ; e, 4 Indras named after their heavens. 5, 6 only, 1.e., 1 Brahmednra 7, 8 , , , , 1 Lantava. 9, 10 1 Shukra. 11, 12 1 Satara The 13, 14, 15, 16 4 named after their heavens. Total Indras...12. The 16 heavens have 52 layers (Palalal, 2.e, 31, 7, 4, 2, 1, 1 respectively for 1st, 2nd, 3rd, 4th, 5th, and 6th pairs of heavens, and 6 for the 7th and the 8th paits. There are 9 for the 9 Graiveyakas. 1 , 9 Anudisas, 1 ,, ,5 Anuttaras, In all there are 63 layers (Patala). SUTRA 20 sthitiprabhAvasukhadyutilezyAvizuddhIndriyAvadhiviSayateo'dhikA. // 20 // Sthiti prabhava sukha dyuti lesya vishuddhindriya. vadbi vigayatoadhikah. Age, power, enjoyment, brilliance, purity of lesya (paint and thought colour) sense-faculties, visual knowledge-(all) these go on increasing (as we go from the lower to the higher heavens.)

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Fourth Chapter ___SUTRA 21 gatizarIraparigrahAbhimAnatohInAH // 21 // Gati sharira parigraha bhimanato hinah. Moving from place to place, height of body, attachment to world by objects, pride-these (go on) decreasing (as we go up to the higher heavens.) eg in 1 and 2 heavens, stature is 7 hands (cubits). 3 and 4 5and6,7and8 9 and 10, 11 and 12 13 and 14 , , 15and 16 , 3 , In the 1, 2, 3 veyaka, graveyaka stature is 21 hands. In the 4, 5, 6 , , 2 hands. In the 7, 8, 9 ,, ,11 hands. In the 9 anudiza. Anudesha , , 11 hands. In the 5 anuttaravimAna, Anutra Vaman ,. 1 hand. bidAma : 1014188, sva, sundarI devI ja ___1325, cAdanI cauka, deha / .. sama beDa na jena sarrApha kI puNyasmRti meM SUTRA 22 pItapadmazuklalezyAdvitrizeSeSu // 22 // Pita padma shukla leshya dvitri shesesu. (There are) pIta yellow, pabha prnk, and zukla white, lezyA lesya nge, (pairs, and the remaining (heavens). Yellow (ata) in 1 and 2 heavens . e.. 2 pairs, Yellow-pink in 3 and 4 , Pink in 5 and 6, 7 and 8, and 9 and 10. Pink-white in 11 and 12 heavens. White in the rest of the heavens and higher regions. SUTRA 23 prAgveyakebhyaH kalpAH // 23 // Praggraiveyakebhyah kalpah. .. (The heavens) before (we reach). The Graiveyakas (are called) kalpas. SUTRA 24 brahmalokAlayAlokAntikAH // 24 // Brahma lokalaya laukantikah. (Having) Brahma-loka (as) abode (are) Laukantikas. The Lauk

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Tatvartha Sutram antika heavenly beings live in the highest parts of the 5th heaven, called Brahmaloka. These are so called because their connection with loka has come to an end, 1. e., in their next incarnation they shall be born as human beings and shall attain Liberation SUTRA 25 sArasvatAdityavahayaruNagardatoyatuSitAvyAbAdhAriSTAzca // 25 // Sarasvataditya vabnyaruna garadatoya tusita vyabadha ristascha (These Laukantikas are of the following 8 classes ) acha Saraswat, am Aditya, aga Vahni, u Aruna, na ata Gardato ya, gafa Tusita, gejay Ayyabadha, and fe Arista, There are 16 more classes, 2 in the 8 intervals formed by the above 8 classes. In all, there are 24 classes. The names of their heavens take after them. They are all alike and independent; and without sexual desire and therefore called tara Devarsi They descend and attend to the Tirthankaras, when the latter make up their minds to renounce the world. The number of Laukantika celestial being is 4,07,806. SUTRA 26 farrafagle THT: # PE II Vijayadisu dvicharmah. In the (4 ngar Anuttara heavens, i e.) Vijaya, etc, (1. e. Vijaya. nta Jayanta, Aparajita, and they af Anudishas, those heavenly beings are born, who shall attain Liberation at the most after having incarnated (as a human being) twice. [All these are beings with right belief (1989 )] SUTRA 27 ot99766772: staractata. Il poll Aupapadika manusyebhyah shesastiryagyonayah. Other than those born by instantaneous rise, (1 e., hellish and celestial beings) and human beings, are sub-human beings, 1, e, Triyancha tiryaca.

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Fourth Chapter de Fine, one-sensed sub-humans are found everywhere in the Universe. Gross one-sensed are also in the whole Universe, but not everywhere like the fine one-sensed ones. The sub-humans from 2 to 5 sensed beings are only in the Mobile Channel (Trasa-nadi). SUTRA 28 sthitirasuranAgasu parNadvIpazeSAraNA mAgaropamatripalyopamAdahInamitA // 28 // Sthitirasura naga suparna dvipa seshanam sagropami tripalyo-pamarddha hina mitah. The (maximum) age of: 9 Asura, measures 1 Sagara, am am Naga, 3 Palya Ternyata 890 Suparna, , less, (i, e, 2) os >> ata Dvipa, 2 , and of the other (6 classes) 15 SUTRA 29 saudharmazAnayoHsAgaropame'dhike // 26 // Saudharmai shanayoh sagaropame adhike. In the Saudharma and Ishana (1 e, 1st and 2nd heavens, the maximum age is) a little over 2 Sagras, SUTRA 30 sAnatkumAramAhendrayoHsapta // 30 // Sanatkumara mahendrayoh sapta. In the Sanatkumar Mahendra, ( e 3rd and 4th heavens, the maximum age is a little over) 7 sagaras SUTRA 31 trisaptanavaikAdazatrayodazapaJcadazabhiradhikAnitu // 31 // Tri sapta navajkadasha trayodasha panchadasha bhiradhikanitu. And 3, 7, 9, 11, 13, and 15 added to (7 sagaras make up the maximum age of others.

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Tatyartha Sutram In the 5th and 6th heavens, it is a little over 10 Sagaras. , , 7th, 8th >> >> >> 14 >> is >> 9th, 10th , , , , , 16 , >> ,, 11th, 12th ,, ,, ,, , 18 , In the 13th and 14th heavens it is 20 sagaras. , , 15th >> 16th ,, ,, 22 >> SUTRA 32 bhAraNAcyutAdUrdhvamekakena nabasuna veyakeSuvijayAdiSusarvArthasiddhauca // 32 // Aranachyuta durddhva mekaikina navasu graiveyakesu vijayadisu sarvarthasiddau cha. Above Arana and Achyuta, in the 9 Graivegakas (it is) more and more by one sagara, (1 e, it is 23-31 sagaras respectively.) In the 9 Anudisas, (it is 32 sagaras and) in Vijaya, etc., (in the 5 Anuttaras it is 33 sagaras. But) in (the last Anuttara, i. e,) Sarvarthasiddhi, (it is never less than 33 sagras.) SUTRA 33 492795etan 11 301 Aparapalyopama madhikam, (In the Saudharma and Ishana the) minimum (age is a little over one palya. SUTRA 34 q8: 978: gaigai tretat 11 3811 Paratah paratah Purvapurva nantarah. Further (and) further (on), the former (or maximum age becomes the minimum age for the next. As for the rest, the maximum age for) the immediately preceding [region is the minimum for the next above it.) SUTRA 35 narakANAM ca dvitIyAdiSu // 35 // Narakanamcha dvitiyadisu. The same (rule applies to the ages) of hellish beings, (i, e., the

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Fourth Chapter maximum age of the 1st is the minimum) of the 2nd and so on. SUTRA 36 dazavarSagahanatrArigaprathamAyAm // 36 // Dashavarsa sahasrani prathamayam. (The minimum age of beings) in the first (hell 1s) 10,000 years. SUTRA 37 Taga i 310 11 Bhavanesucha. (The minimum agel of Residentials 49797 (is also the same (1. e., 10,000 years.) SUTRA 38 vyantarAgAMca // 38 // Vyantaranamcha. The same for Peripatetics, (1. e,, the minimum is 10,000 years.) SUTRA 39 parApalyopamamadhikaM // 3 // Para palyopama madhikam. The maximum (age for peripatetics is) a little over one palya, SUTRA 40 jyotiSkANAMca // 40 // Jyotiskanam cha. The stellars also (have a maximum of a little over one palya.

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86 Tatvartha Sutra m SUTRA 41 tadaSTabhAgo'parA / / 41 // Tadasta bhago apara. The minimum (for the stellars is) of that, (i.e., a palya.) SUTRA 42 laukAntikAnAmaSTau sAgaropamANi sarveSAm // 42 // Laukantikanamastau sagaropamani servesam. (The age) of the Laukantikas (15) 8 sagaras. for all. (It is the same)

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adhyAya pAMcavA CHAPTER V SUTRA 1 prajIvakAyA dhrmaadhrmaakaashpudglaaH||1|| Ajivakaya dharna dharmakasha pudgalah. The non-soul extensive (substances are :) Dharma, medium of motion to soul and matter, San Adharma, rest START Akasha, space and; and g Pudgala, matter. #14 Kaya means extensive, 1. e., having extent like the body, 1. e., occupying more than one 7 Pradesha, spatial Unit, or point. * Kala, times has no extent, because its innumerable points, kalanus are packed full like a heap of jewels in universal space, but are never united one with the other. SUTRA 2 ufu il pot Dravyani. (They are also called) dravyas, substances 6 Dravyas . The basic distinction is one It is seen, it is un deniable. It is the distiction between the (the I) and the chair on which I sit. Technically it 18 the distinction between Jiva and Ajiva. It is perfect in Logic, and uni versally observable in experience Grouped round both of these and making these two, know able and describable are time and space. Time and space are not one. Similarly the motion or rest-which are also observable in men and matter-are not one, though there is nothing which is neither at rest, nor in motion, Each condition is a condition of rest or motion. Thus we get Jiva, soul, Ajiva, non-soul including matter, time, space, media of motion and of rest. Substance is a group of attributes which are never separable one from the other. It is like a lump of sugar, every atom

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Tatvartha Sutram of which has all the attributes of sugar, sweetness, crystal lisation, whiteness, etc. There are 6 such groups. There is no attribute outside of these 6 groups. Every substance has an infinity of attributes in it. The full attributes of no substance can be given. Attributes are in all the parts and modification of a substance, i. e, of a group of attributes. PARU Samanya-guna, or common attributes are found in all substances, these are the attributes which are necessary for the existence of the group as a group. These are infinite but 6 are principal sinn...1. Astitva, Isness, Indestructibility, permanence, the capacity by which substance cannot be destroyed. am...2 Vastutva, Functionality, capacity by which substance has a function. gaura...3 Dravyatva, Changeability, capacity by which it is always changing its modifications ...4 Pramc yatva, Knowability, capacity of being known by some one or of being the subject-matter of knowledge yama...5 Aguru-laghutvu, Individuality, capacity by which one attribute or substance does not become another, and the substance does not lose its attributes whose grouping forms the substance itself sogra...6 Pradeshatva, Spatiality, capacity of having some kind of form. 7 are common attributes of the ...Chetanatva Consciousness class of substance or group of 7 ..Amurtatva, Immateriality J attributes, called soul. Udo soane... Achetanatva, Unconsciousness are common to space, queira... Anurtatva, Immateriality J motion and rest and time wanaca... Achetanatva, Unconsciousness tatta...Murtatva, Materiality. les are common to Matter. Par Vishesa guna, or special attributes of a particular substance. These are the attributes which distinguish one group from the others. Modifications occur only in attributes. Substance and Attribute are distinguishable according to their name, number. differentia and function, 1.e. respectively, Sanjna, Sankhya, Laksana, Prayojana 11, fr, au, ca.) The bottom reality is attributes. But always in 6 groups. SUOSLO

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Fifth Chapter the 19, Kaya is that which has extent, 1. c. many STEPTI :, Pardeshas, 1. e. occupies more than one unit of space. Kala, time, alone does not do so. Therefore is not kaya, or extensive the units of time, i. e. Kalanus, my, are packed in Loka like a heap of jewels (ratnarAzi ke samAna). fagtayu Visesha guna or special attributes of each substance are : (1) a Juva-soul-1. Knowledge (a). (In its full form it arises only in the absence of knowledge-obscuring karma ) Conation (Exta) ( In its full form it arises only in the absence of Conation obscuring karma ) 3. Bliss (ga). In its full form it arises only in the absence of all the 4 destructiva karma) 4. Power (anti) (In its full form it arises only in the absence of obstructive karmas, etc). In its full form it ari Right Belief samyagdarzana). ses only in Right Conduct (ant ) the absence | of deluding (karma. gar. Avyavadha, Undisturbable, due to the absence of Vedaniya (Feeling) karma, neither pleasure nor pain. sale, Avagaha, due to the absence of body karma. 9. ramera, Agur ulaghutva, due to the absence of family-karma. 10. * , Suksmatva, due to the absence of age, 2 he first 6 are usitat, Anuirvi, attributes, which co-exist in and constitute the substance. They arise fully only on the destruction of 4th destructive karmas, conation and knowledge obscuring, Deluding : and obstructive. The last 4 are Pratijivi (afasitet, attributes, which merely indicate the absence of their opposites. They arise fully on the destruction of the 4 fail non-destruc tive karmas acata, Vedaniya, Feeling, 913, age, a family and 974 body karmas. .

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Tatvartha Sutram (2) gener, Pudgala, matter. Special attributes are : 1. Touch, fazi, 2 Taste, i 3. Smell, 74, and 4. Colour, ari. (3) , Dharma, medium of motion. (4) , Adharma, medium of Rest. (5) East, Akasha, space, its function is to give place to others. (6) 19 Kala, Time; it brings about modifications SUTRA 3 uraia Itu Jivashcha. Jivas (or souls are) also (substances and extensive ones) SUTRA 4 nityAvasthinAnyarUpANi // 4 // Nitya vasthitanya rupani (The above 5 extensive substances are ) permanent in their nature, (and with w Kala, time, are) Gxed (as the sole constituents of the Universe,) (and are) devoid of touch, taste, smell and colour, (1. e. are at Arupi). SUTRA 5 fart: 97 & 11 Rupinah pudgalaha. (But) matter (is) Rupi, 2. e. has touch, taste, smell and colour) [Note-In Sutras 3 and 5, the plural is used to indicate that souls are infinite and distinct, so are also particles of matter.) SUTRA 6 prA AkAzAdekadravya riNa // 6 // A akasha deka dravyani. Up to space, ( e. Dharma, Adharma and substance each. (They are indivisible wholes.) Akasha are) one

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Fifth Chapter SUTRA 7 niSkriyANi ca // 7 // Niskriyani cha. - (These three are not (capable of) moving (from place to place.) Time substance also is incapable of motion. It is also Niskeriya. SUTRA 8 asaMkhyeyA : pradezA : dharmAdharmakajIvAlAm // 8 // Asankhyeyah pradeshas dharmadharmaika jivanan. (There are) innumerable Pradeshas of Dharma, Adharma and each soul. (A Pradesha is the unit of space occupied by an atom of matter.) The number of Pradeshas in Dharma Adharma, a Soul, and Lokakasa, 1. e. the Universe, (z. e all except pure space ) is the same, 1, e. it is innumerable (in all). The soul fills the whole Universe only in Omniscient overfiow. Otherwise it is extent cqual to its mundane body, except in the Overflow (Samudghata ) See Dravya Samgraha Gatha, 10, Vol. I. S. B | 28-31. SUTRA 9 291T : 11 EUR Akashasya-nantah (The Pradeshas ) of space (are) infinite SUTRA 10 sagyeyA'sakhyeyAzca pudgalAnAm / / 10 / / Sankhyeya asankhyayascha padgalanam. (The atoms) of matter (are) numerable, (a Sankhyata), innumerable (edit Asankhyata), and a Ananta, infinite (according to their different molecular compositions, One atom ot matter, if free, occupies a unit of space 1. e. a Pradesha. Infinite atoms will imply infinite Pradeshas of matter in Lokakasa. But this only if they are all free, . e, the whole matter of the Universe exists only in atomic form. This it does not. There

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Tatvartha Sutram fore there is no real contradiction between this and the 8th Sutra, because a molecule of, e. g., 3 atoms of matter may occupy less space than is represented by 3 Pradeshas, which would be necessary for the 3 atoms in their free condition. The material atoms have the capacity of compressing an infinite number of themselves into one molecule which may not occupy more than one Pradesha. 92 This may be illustrated roughly. A saccharim pill compresses the sweetness of many lumps of sugar in it. In the form of the pill, those lumps occupy much less space than otherwise. As the space in a room may be occupied by the light of one lamp and also by 50 other lamps if they are brought there. SUTRA 11 nANo // 11 // Nanoh. (There are no (unmerable Pradeshas) of an atom. An atom occupies always one Pradesha. It follows from the definition of Pradesha. SUTRA 12 lokAkAze'vagAhaH // 13 // Lokakasheavagahah. The place (of these substances is only) in the Lokakasa, Universe. This division into universe and non-universe (loka and aloka ) in based on Dharma and Adharma. Souls and matter move on and re"? up to the confines of the Universe only. SUTRA 13 dharmAdharmayo * kRtsne // 13 // Dharmadharmayoh kritsne. Of Dharma and Adharma (tne place is) in the whole (Universe). SUTRA 14 ekapradezAdiSu bhAjya: pudgalAnAm // 14 // Eka pradeshadisu bhajyah pudgajanam, In one pradesha space (in 2 pradeshas-space, in 3 pradesha-space),

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Fifth Chapter etc., (upto lokakasa. i e, the universe, only 1, 2 or 3. etc. aroms ) of matter (will find) distribution of place (if they are in a free condition, but in a molecular form any number of atoms can occupy any one of those spaces ). SUTRA 15 asaMkhyeyabhAgAdiSu jIvAnAm // 15 // Asankhyeya bhagadisu jivanam. [The soul even in its lowest condition occupies innumerable pradeshas. This is not in conflict with the saying that (atta RT ) Lokakasa has innumerablc pradeshas, because innumerable may apply to a large number and to a still larger and larger number, So if the Universe (Lokakasa) is divided into innumerable parts, each part also has got innumerable pradeshas.] (The place ) of souls (is) in one or more of (these) innumerable parts. Souls have five (aga suksma ) or dense (ang hadara ) bodies, Fine bodies can pass through dense bodies. And the space occupied by one dense-bodied soul, gives place to an infinite number of fine. bodied souls SUTRA 16 pradegasaMhAra vigargAbhyAM pradIpavat // 16 // Pradesha samhara visar pabhyam pradipavat By the contraction and expansion of the pradeshas (the soul, although it always has innumerable piadeshas, occupies space) like the light from a lamp. (e, 8, a soul can occupy the space represented by an ant or an elephant or even the 7517354 Mahamachchha found in the **44542 Svayambhurumana, the outermost ocean of our Universe and of which the length is 1000 yojanas This is the biggest body in existence The smallest is that of a fine nigoda soul which is aparyapta, i e, incapable ot full development The souls that occupy body die and reborn 18 times in the time taken by one heat of the average human pulse 7 hus it is like a lamp which lights a small room and also a larger one. Light vibrations expand more in the larger than in the small room) SUTRA 17 gatisthityupagrahI dharmAdharmayorupa kAra: // 17 // Gati sthityupagrahau dharmadharmayorupakarah. Supporting the motion and rest (of soul and matter, is ) the function of Dharma andAdharma respectively.

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QA Tatvartha Sutram SUTRA 18 prakAzasyAvagAha : / / 18 / / Akashasyavagahah. (The function ) of Space (Akasa, is to give ) place (to all the other substances ). SUTRA 19 zarIravAGmana : prANApAnA : pudgalAnAm / / 16 / / Sharira vanmanah pranapanah Pudgalanam, (The function) of matter (1s to form the basis of the bodies, speech and mind and respiration of souls There are 23 kinds of molecules or varganas. The 5 bodies are made of 3, and speech and mind each of one, kinds. See Jiva Kanda 606-7. SUTRA 20 sukhaduHkhajIvitamaraNopagrahAzca / / 20 / / Sukha dubkha jivita maranopagrahascha. (The function of matter is also to make possible in the soul wordly enjoyment, pain, life (and) Jeath. (This must be so, as all karmas ale internal] Mitter also affects matter. Therefore 397EUR Upagraha, is used in thc Sutra SUTRA 21 paramparopagaho jInAm // 21 // Parasparopagraho jivanam. (The function) of souls, 128, nun.ane souls it to) support each other. This is obvious We all depend upon one another The peasant provides corn to humanity; the weaver clothes, and so on. SUTRA 22. vartanApariNAmakriyAH paratvAparatve ca kAlasya / / 22 // Vartanaparinamakriyah paratvaparatve cha kalasya. And (the function) of Time (is to help substances in their) being

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Fifth Chapter 95 (in their continuing to exist, z. e., in the continuous change in their attributes at every moment) (in their) modifying, (in their) movement, (and in theur) long and short duration The being or continuing to exist is done by faqefit Nrschayakala, 1 e., real time substance. The other three functions are the basis of Crot Vyavaharakala, 1.e , of time, from a practical point of view which is based upon the motion of matter sun, moon, earth, etc., in space. SUTRA 23 sparzarasagandhavarNavantaH padgalA // 23 // Sparsharasagandhavarnavantah pudgalah. Material (substances) are possessed of touch, taste, smell and colour matter is in the form of an atom (Anu), or a molecule (Skandha). Touch, taste, smell and colour are respectively of 8.5, 2, and 5 kinds An atom has only 5 of these 20 at a time, ie, one each of taste, smell and colour and 2 of touch, hot or cold and smooth or rough. A molecule has 7 .000 .ch of taste, smell and colour, and 4 of touch, hot or cold, smooth or rough, hard or soft, and heavy or light. SUTRA 24 zabdabandhasokSamya sthaulyasamthAnabhedatamarachAyAtapodyotavantazca / / 24 // Shabdabandhasauksmyasthaulyasamsthanabhedatamashcha hayatapodyotavantashcha. And they (material substances) are possessed of, (1.0,, their manifestations take the form of .) , Shabda, sound ; like vocal sounds, music, etc. Note.-Sound is produced by one group of molecules striking against another group as a hand striking the stretched skin on a kettle drum, this is the external cause of sound, but the sound affects the vocal molecules which fill the whole universe, they are set in motion and bring the sounds to our sense of hearing, it is the internal cause. Sound is of two kinds : (1) fuck Varsresika-produced by nature alone as thunder, roar of ocean, thunder of clouds, etc.

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Tatvartha Sutram (2) gratforma Prayogika-produced in connection with men, etc. Sound is also divided into two(1) 1964# Abhasatmaka-unspoken, or which is not uttered by mouth. This is (1) Sufian Prayogika--caused by men, etc as (1) na Tata--sounds from stringed instruments as vina, etc. (2) 1997 Vrtata-sounds from drum, kettle-drum, etc. (3) wa Ghana---Sound from cymbals, kartala, etc (4) gfer Susira-sound from flute, etc and (5) Aparati Varshesika-caused by nature spontaneously as thunder, etc. (2) Ek Bhasatmaka-spoken of speech uttered with the mouth, speech It is of two kinds 1 at Anaksar at maka-non-alphabetical or the speech of animals having 2 or more senses, TRT Aksaratmaka--alphabetical as Sanskrit. prakrita and various other Aryan on non-aryan languages. Note :-For further details vide Dravya Samgraha Vol I of SB J. Appendix page lvii ru, Bandha, union caused by man or otherwise, like chemical changes in clouds, electricity, etc AlgSauksmya, fineness ; like light compared with a table. Fale, Sthaulya, grossness, eg, tron or wood compared with water; Hirala, Sansthana, figure ; geometrical and other diagrams, # Bheda, partibility, like split peas flour or gold leaf from gold, etc. HA, Tama, darkness, 6191, Chhaya, shade , 1914, Atapa, sun-shine; and se, Udyota, moon light SUTRA 25 qua: Fri 11 PX 11 Anava skandhascha. (Matter has 2 chief forms.) atom and molecule.

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97 Fifth Chapter SUTRA 26 bhedasaghAtebhya utpadyante // 26 // Bhedasanghatobhya utpadyanto (Molecules) are formed (in 3 ways :) (1) By division , (as a penny cut into its smallest possible pieces. Each piece will retain the composition of the matter of the penny.) (2) By fusion , (as a drop of water, from 2 parts of hydrogen and one of oxygen. (3) By both, (1, e., a mixed process of division and fusion, as in cooking.) SUTRA 27 #ry: Il ple at Bhodadanuh. Atom (15 obtained only by division (to an infinite extent.) SUTRA 28 bhedasaMghAtAbhyAM cAkSuSaH // 28 // Bhedasanghatabhyam chaksusah. (Molecules can sometimes be decomposed) into (their) visible parts by division and union, e 8., marsh gas treated with chlorine gives methyl chloride and hydrochloric acid. The formula is : CHA+cl. = CH.cl+H+cl. [P. 27 of Organic Chemistry People's Books.] SUTRA 29 sadravyalakSaNam // 26 / / Saddravyalaksanam. The differentia of substance (is) sat, being or isness. SUTRA 30 utpAdavyayadhrauvyayukta sat // 30 // Utpadavyayadhrauvyayuktam sat. Sat (is a) simultaneous possession.

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98 Tatyartha Sutram (of) 37917, Utpada, coming into existence, birth , 244, Vyaya, going out of existence, decay, and R4, Dhrauvya, continuous sameness of existence, perma nence. The meaning is that the substance remains the same, but its condition always changes, c.8., a man is in anger and forgiveness supervenes, his angry soul is replaced by a forgiving one, : e, the forgiving condition comes into existence at the same time as anger goes out of existence, and all through the soul continues the same. 379 Utpada and 2 Vyaya are of 2 kinds Falafan Svanimitta, in the pure substance itself due to modification in the attribute of individuality, 15mga Agurulaghutva, on account of the substance Time , and qafua Paranimitta, modificafion in the impure substance with the auxiliary help of another substance, e 8, in Dharma and Adharma, 1137 Akasha and 119 Kala, which have only rafafaa Svanimitta, kind of Utpada and Vyaya. The maturity of karmas is the paranimitta (by the shedding of some karmic matter) of a change in the thought-activity of the soul. SUTRA 31 tadbhAvavyayaM nityam // 31 // Tadbhavavyayam nityam. 'Permanence' (means) indestructibility of the essence (or quality) of the substance. SUTRA 32 apitAnarpitasiddhaH // 32 // Arpitanarpitasiddheh The determination (of substances is done by) giving prominence (to their indestructible essence and giving a) secondary place (to their changeable condition as it is necessary for their full consideration, because the permanent and the changeable aspect, though existing simultaneously, cannot be described simultaneously Similarly in other pairs of contradictory characteristics, one must receive primary and the other secondary consideration. SUTRA 33 snigdharUkSatvAdvandhaH // 33 // Snigdharaksatvadrandhah.

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Fifth Chapter 99 (The atoms of matter) unite (or become one to forma molecule.) in virtue of their qualities of smoothness and roughness. Smooth can unite with smooth, rough with rough, or smooth and rough with each other. SUTRA 34 7 garuUTTTTH 11 78 11 Na jaghanyagunanam. (There is) no (union of atoms) with an atom with the minimum degree (of smoothness or rougliness to form a molecule.) SUTRA 35 TUATIE AESTARE I 34 H Gunasamye sadrisanam. (Atoms) with equal degree (of smoothness or roughness) of the (condition, 1. c., smoothness or roughness, cannot unite with an atom of their own or of the opposite condition.) SUTRA 36 aufhaymiai [ 113EUR Dvyadhikadi gunanam tu. But (atoms) of 2 or more degrees can unite.) An atom will unite when there is a difference of 2 degrees of smoothness or roughness between it, and the atom with which it can unite. Thus an atom with 2 degrees can unite with an atom with 4 degrees of smoothness or roughness, but neither less nor more. Thus it cannot unite with an atom with 3 or 5 or more degrees, of course, it cannot unite with an atom with 2 degrees or are degree under Sutras 35 and 34 respectively. SUTRA 37 bandhe'dhiko pAriNAmikau ca // 37 // Bandheadhikau parinamikau cha. In the union (the atom) with a higher degree (of smoothness or roughness) absorbs (the one with the lower degree into itself.)

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100 Tatvartha Sutram SUTRA 38 guraNaparyayavadravyam // 38 // Gunaparyayavadraryam. Substance is possessed of attributes and modifications. gy, Attributes, are ad Anvayi, 1.e., they co-exist with substance. qata, Modifications are affan Vyatireki, 2 e., they succeed each other. SUTRA 39 F19BSN 38 !! Kalaschu, Kala or Time (is) also (a substance) SUTRA 40 STATAY: 11 to 11 So nuntasamayah. That (Time has) infinite Samayas. Samaya is the modification of time. A979 Samaya is the time taken by the smallest particle of matter in going from one point of time to the next point called my Kalanu, SUTRA 41 dravyAzrayA nirguNA guNAH / / 41 / / Drvyasraya nirguna gunah. (Gunas or) attributes depend upon substance. (and are never without it An attribute as such) cannot be the subtratum of another attribute, (although, of course, many attribuies can co-exist in one and the same substance at one and the same time and place) There cannot be an attribute of an attribute. SUTRA 42 nadbhAvaH parigAmaH // 42 // Tadbhavah parinamah. The becoming of that (18) modification. A Parinama or modification of a substance is the change in the character of?ts attributes

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adhyAya chahavA CHAPTER VI SUTRA 1 kAyavADmanaH karma yogaH // 1 // Kayavau nanahkarma yogah, Yoga (is the name of vibrations set in the soul by) the activity of body, speech or mind. 19, Yoga is the name of a faculty of the soul itself, to attract matter, under the influence of past karmas. The activity of mind, body and speech brings this faculty into play. #1927-1, Kaya-yoga is caused by the H Ksayopshama, destruc tion-subsidence of oftalmiu Virvantara ya, power-obstructive karmas, and by the support of material molecules of the different kinds of bodies 97014121, Vachana yoga, is caused by the operation of the body. karma and by the destruction-subsidence of power-obstructive and knowledge-obscuring-karmas, and by the support of vocal molecules. Hay, Manayoga is caused by the destruction-subsidence of knowledge-obscuring and obstructive karmas, and by the spuport of the molecules, which go to form mind. SUTRA 2 TATE 11 Sa asravah This (yoga) is the channel of Asrava (or inflow of karmic matter into the soul.) SUTRA 3 37 37 grueiro *T. TOT IN RII Subhah punyasyasubhah papasya Asrava is of 2 kinds ) 14 Shubha or good (which is the inlet) of virtue or meritorious karmas, agh Ashubha or bad (which is the inlet of vice or demeritorious karmas).

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102 Tatyartha Sutram SUTRA 4 sakaSAyokaSAyayoH sAmparAyikeryApathayoH // 4 // Sakasayakasayayoh samparagikeryapathayoh. (Souls) affected with the passions (have) French Samparayika or mundane (inflow, 1.e., inflow of karmic matter which causes the cycle of births and rebirths. Those) without the passions (have) $499, Iryapatha, transient or fleeting (inflow). Mundane inflow is in the first ten, and transient inflow in the 11th, 12th and 13th stages (Gunasthana). There is no inflow in the 14th stage SUTRA 5 indriyakaSAyAvatakriyA: paJcacatuHpaJcapaJcaviMzatisaMkhyAH pUrvasya bhedA // 5 // Indriyakasayavratakriyah panchachatuhpanchapanchvinsatis ankhyahpurvasya bhedah The kinds of the first, (1.e., mundane inflow are 39 in) number (5 Caused by the activity of the) 5 Senses afory; (4 , 2 , 4 Passions , (5 , , 5 (Kinds of) vowlessness , (25 ) 25 (kinds of) activity 14 (as follows) (1) 1441, Samyaktva-kriya, that which strengthens tight belief, e.g., worship, etc, (2) fasangaferl, Mithyatva-kriya, that which strengthens wrong belief, eg, superstition, etc, (3) rifini, Prayoga-kriya, hodily movement, (4) Tara , Samadana-kriya tendency to neglect vows, after having taken them. (5) 219affin, Irya patha-kriya, walking carefully by looking on the ground (for living beings which may be trod upon and thus injured) (6) guaranteei, Pradosiki-kriya, tendency to accuse others in anger, (7) Daftar Kayiki-kriya, a wicked man's readiness to hurt others, (8) ffurfani, Adhikaraniki-kriya, having weapons of hurtfulness;

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Sixth Chapter 103 (9) aftertaille 41, Paritapiki-kriya, any thing which may cause mental pain to oneself or others; (10) giufaufaktffm, Pranatipatiki-kriya, depriving another of vitalities of age, sense-organs, powers and respiration : (11) ah2, Darshana-kriya, infatuated desire to see a pleasing form, (12) zapia faini, Sparshana-kriya, trivolous-indulgence in touching (13) mafuta, Pratyayiki-kriya, inventing new sense-enjoy ments, (14) palera , Samantapatana-kriya, answering call of nature in a place frequented by men, women, and animals, (15) 4 , Anabhoga-kriya, indifference in dropping things or throwing oneself down upon the earth, 1.e., without seeing whether it is swept or not (16) 962, Svahasta-kriya, undertaking to do by one's own hand, what should be done by others, (17) fa atiti, Nisarga-kriya, admiration of hurtful or unrighteous things, (18) faciouf44, Vidarana-kriya, proclaiming other's sins, (19) 9922191faatlarin, Ajna-vyapadiki-kriya, misinterpreting the scriptural injunctions, wlich we do not want to follow ; (20) Tata fi, Anakanks-kriya, disrespect to scriptural injunc tions out of vice or laziness, (21) grafart, Prarambha-kriya, engaging in harmful activities or expressing delight in other's misdeeds ; (22) fenferit , Parigrahiki-kriya, trying to persevere in one's attachment to worldly belongings, (23) Araf . Maya-kriya, deceitful disturbance of some one's right knowledge and faith; (24) festa final, Mithya-darshan-kriya, praising actions due to wrong belief : and (25) kalafil Aprat yakli yana-krtya, not renouncing what ought to be renounced. Note that the Senses, Passions and Vowlessness are the causes and the 25 kinds of activity are their effects.

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104 Tatvartha Sutram SUTRA 6 tIvamandajJAtAjJAtabhAvAdhikaraNavIryavizeSebhyastadvizeSaH // 6 // Tivramandajnatajnatabhavadhikaranaviryavishasebhyastadvishesah. The differences in inflow (in different souls caused by the same activity arise) from differences in (the following :) (1) farina, Intensity of desire or thought-activity. (4) HTT, Mildness. maa, Intentional character (of the act.) (4) 1979, Unintentional character (of the act.) (5) sfortu, Dependence. (6) a. (one's own position and) power (to do the act.) (3) SUTRA 7 pradhikaraNa jIvA'jIvA: // 7 // Adhikaranam jivaajivah. The "Dependence" (relates to the souls (and) the non-souls. V SUTRA 8 prAdya sarambhasamArambhayogakRtakAritAnumatakaSAyavizeSa stristristrizcatuzcaikazaH // 8 // Adyam samrambhasamarambhayogakritakaritanumatakasaya vishesaistristristrishchatushchaikashah. The first oftafiu, (1, e., dependence on the souls is of 108) kinds (due to differences (in the following :) 1. 9774, Samrambha, Determination (to do a thing.) 2. AATT**, Samarambha, Preparation (for it), 2. e., collecting ma terials for it. 3. 4, Arambha, commencement (of it.) (These) three (can be done by the) (three tha yogas, (. e., activity of mind, body and speech, thus there are 3x3 = 9 kinds. Each one of the 9 kinds can be done in three (ways, 1. e.,) by doing oneself, or having it done by others, or by approval or acquiescence. (Thus we get 27 kinds. Each one of the 27 may be due to) the 4 Passions. (That gives us 27/4 = 108 kinds. Thus the Jain rosary has 108 beads one for each of these 108 Jivadhikaranas.

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Sixth Chapter 105 These 108 kinds can become of 432 kinds, if we consider each Passion in its 4 aspects of a - Error-feeding, U tu1a Partialvow-preventing, Ma Total-vow-preventing and ma Perfect-right conduct-preventing.) SUTRA 9 nirvartanAnikSepasayoganisargA dvicaturdvitribhedAH param // 6 // Nirvartananiksopasamyoganisarga dvichaturdvitribhedah param. The other stamcu, (1. e. Dependence on the non-soul is of the following 11 kinds :) 2 (kinds of) fantai. Production [(1) Yu Mulaguna, of the body, speech, mind and respiration, (2) syy Uttaraguna, of books, pictures, statues, etc.] 4 (kinds of) fareta. Putting down [a thing (1) sty afera Apratya veksita, without seeing, (2) :999 Duhpramrista, petulantly, peevishly, (3) HCF Sahasa, hurriedly and (4) Santa Ana bhoga, where it ought not to be put.] 2 (kinds of) Auto mixing up [(1) mana Bhakta-pana food and drink, (2) 39*** Upkarana, mixing up of things necessary for doing any act.) 3 (kinds of) faat, movement [by (1) #ra Kaya body, (2) Vanga speech, and (3) Ha Mana mind.] 11 Total. SUTRA 10 tatpradoSaninhavamAtsaryAntarAyAsAdanopaghAtA jJAnadarzanAvaraNayoH Tatprados ninhava matsaryantarayasadanopaghata jnana darshanavaranayoh. (1) wata, Depreciation of the learned (scriptures.) (2) farea, Concealment of knowledge. (3) HTC, Envy : jealousy. Refusal to impart knowledge out of envy. (4) #ra, Obstruction. Hindering the progress of knowledge. (5) Arhi, Denying the truth proclaimed by another, by body and speech. (6) 34918, Refuting the truth, although it is known to be such.

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106 Tatvartha Sutrm a SUTRA 11 du:khazokatApAkrandanabadhaparivedanAnyAtmaparobhayasthAnya sada dyasya // 11 // Duhkhashokatapakrandanabadhaparivedananyatmaparobha. yasthanyasadvedyasya. (The inflow) of pain bringing-feeling (1 14 Asata-vedaniya) karmic matter (is due to the following.) (1) za Duhkha, pain (2) Ta shoka, sorrow (3) tapa, repentence, remorse (4) 1 Akrandana, weeping. (5) 49, badha, depriving of vitality (6) nagai paruvedna, piteous or pathetic moaning to attract compassion (These 6 can be produced) in ones own self, in another, or both (in one self and another. Thus there are 18 forms of this inflow. SUTRA 12 bhUtavratyanukampAdAnasarAgasayamAdiyogaH zAntiHzaucamiti sadyasya // 12 // Bhutavratyanu-kampadanasaragasamyamadiyogah ksanti shauchamiti sadvedyasya. (1) 2104 Bhutanukampa, compassion for all living beings, (2) Friliga vrat yanukampa, compassion for the vowers, (3) 79 Dana, charity, (4) AT44H Saraga-samyama self-control with slight attachment; etc.. (1. e., (5) ian sam yamasamyama, restrain by vows of some. but not of other passions, (6) mai Akama-nirjara, equanimous submission to the fruition of karma. (7) may Balatapa, austerities not based upon right knowledge] (8) 21 Yoga, contemplation, (9) afara Ksanti, forgiveness, and (10) 117 Shaucha, contentment-these (are the cause of inflow) of pleasure-bearing feeling karmic matter, (Aral 14, Sata vedani ya). SUTRA 13 kevalizru tasaMghadharmadevAvarNavAdo darzanamohasya // 13 // Kevalisbrutasanghadharmadevavar navadodarshanamohasya. (The inflow) of aria algata (Darshanmohaniya), right-belief-deluding karmic matter is caused by) qu'ar avarnavada, defaming the Omniscient Lord Sea Arhat, (1. e., Safar) Kevali, the Scriptures (wa) Shruta, the Saint's brother-hoods, (49) Sangha, the true religion, (47)

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Sixth Chapter 107 Dharma, and the Celestial beings, (ta: devah), e. g. saying that the celestial beings take meat or wine, etc. and to offer these as sacrifices to them. SURTA 14 kaSAyodayAttovapariNAmazcAritramohasya / / 14 // Kasayodayattivraparinamashcharitramohasya. (The inflow) of a hea right-conduct-deluding karmic matter (is caused by the) intense thought-activity prodused by the rise of the passions (and of the quasi-passions no-kasa eg Joking about Truth, etc., disin clination to take vows, etc. indulging in evil society, etc. SUTRA 15 bahvArambhaparigrahatva nArakasyAyuSa. // 15 // Bahvarambhaparigrahatvam narakasyayusah. (As to the age-karma) the inflow of aang## naraka yukarma, hellishage karma (is caused by too) much wordly activity and by attachment to (too many worldly objects or by (too) much attachment. e g, committing breaches of the first five vows of non-killing, truth non-stealing, chastity, non-attachment to worldly possessions. SUTRA 16 ATAT Aimar PE !! Maya tairyagyonasya, (The influw) of 17491f67 tir yagyoni, sub-human-age-karma (1s caused by a Maya, deceit. e g. cheating others, preaching the false doctrine, etc. SUTRA 17 atpArAbhaparigRhatva mAnapasya / / 17 / / (The inflow) of 1994 manus yayu huinan-age-karma (is caused by) slight worldly activity and by attachment to a few worldly objects of by slight attachment.

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108 Tatvartha Sutram SUTRA 18 svabhAvamArdava ca // 18 // Svabhava mardavacha. Natural humble disposition is also the cause of human-age karma ( HU) SUTRA 19 farefisada a 977 !! PE II Nihshilvratatvam cha Sarvesam Vowlessness and sub vowlessness with (slight worldly activity and slight attachment), (1s cause of inflow) of all (kinds of age-karmas) Not taking the vows of laymen and not odopting the restrictions (fa shila), but having slight attachment to the world and acti. vity in it, can be the cause of the inflow of age-karmic matter of all four kinds. SUTRA 20 sarAgasaMyamasaMyamAsayabhAkAmanirjarAvAlatamAMsidaivasya / / 20 // Saragasamsamasamyama-samyamakamanirjarabalatapamsi daivasya. (The inflow) of any celestial-age-karma (is caused by:) (1) AMR Saraga-sam yama, self-control with slight attach ment [found in monks only]. HITSAT Sam yamasam vama, restraint of vows of some, but not of other passion, [found in laymon only.? 1967316 Akumu-n ron, quan'mou, sulmiss on to the !1117tion of karma, (4) 97774 Balatapu au. terities not based upon richit knowledge SUTRA 21 HUF II 811 Samyaktvam cha Right-belief (is) also (the cause of celestial-age-karmas, but only of the heavenly order. It applies to human and sub-human only A celestial or hellish right-believer binds the human age-karma. Note also that if a human or sub-human beings has bound a particular

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Sixth Chapter 109 See also age-karma before gaining right belief, he must enjoy that, Jiva Kanda, 292, 527, 645, Karma Kanda 158. SUTRA 22 yogavakratA visavAdanaM cAza bhasya nAmnaH // 22 // Yogavakrata visamvadanam chasubhasya namnah. (The inflow) of 91H Ashubhanama, bad body-making karma (is caused by a) non-straight forward (or deceitful working) of the mind, body or speech (or) by (14 Vrsamvada,) wrangling, etc, Wrong-belief, Envy, Back-biting, Self-praise, Censuring and others. etc) SUTRA 23 tadvigarIta zubhasya / / 23 / Tadviparitam shubhasya, The inflow) of Tam good-body-making karma (is caused by the wuses) upposite of the alone, (1, by straight-forward dealings with body. nund and speech, by avoiding, disputes, etc. right-belief, humility, admiring praise thy peopl., etc ) SUTRA 24 darzanavizuddhi vinagamampannatA gIlatatevinatIcAro'bhIkSNajJAnopayogasavegA zaktitaratyAgatagI gAdhanamAviyAvRtyakaragaNamarhadAcAryabahuzrutapravacanabhaktigataSyakAparihAgirgiya bhASanAgAna vatmalatvamititIrthakaratvamya // 24 // Darshanavishuddhirvinayara mpannata shilavratesvanati. charoabhikonaninanopayogasamvegau shaktitastyagatapasi sad. husamadbirvaiyavrityakaranamarbadacharyabahushrutaprava. chanabhaktiravashayakaparihanirmargaprabhavanapravachan. avatsalatva.miti tirthamkaratvasya. (The Row) of 1101 *1# Tuthamkara, body making karma [is caused by meditation (5.47 Bhavana) of the following !6 matters 1 1 ya fafy Dur shuna-15h:ddhi, Purity of right-belief. Pure right bclict is with 8 Angas or the following 8 avalities 1 fatta Nishshankita Free from all doubt. 2. far fra Noskamksita. Freefrom worldly desire

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110 5. 6. 3. nirvicikitsita Nirvichikitsita. anything. f Amudhadristi. Free from superstitious belief. Upabrihanam or (more popularly), Upaguhana. Free from a tendency to proclaim the faults of others. 4. 6 Shitikarana. To help oneself or others to remain steady in the path of truth 7. Vatsalya. Tender affection for one's brothers on the path of Liberation. 8. prabhAvanA Prabhavana Propagation of the path of Liberation. 2. f Vinaya-sampannata Reverence for means of Liberation and for those who tollow them 3. zIlavratesvana ticAra Shloratesvanatichara Faultless observance of the 5 vows, and a faultless subdual of the passions. 4. afzai Abhiksana-nanopayoga, Ceaseless pursuit of right knowledge 13. Tatvartha Sutra m 5. q Samvega. Perpetual apprehension of mundane miseries. Shaktitastyaga. Giving up (for others of knowledge etc.) according to one's capacity. 7. Shaktitastapah The practice of austerities, according to one's capacity. 8 Sadhu-samadhi Protecting and reassuring the saints or removing their troubles. 14 10 9. vaiyAvRtyakaraNa Daryavrittya karana Serving the meritorious. faArhadbhakti. Devotion to Arhats or Omniscient Lords Devotion to Acharyas or Heads 11. zrAcArya bhakti Achar yabhakti of the orders of saints 12. bahuzruta bhakti, Bahusrutabhakta Devotion to Upadhyayas ( upAdhyAya ) or teaching saints Free from repulsion from Pravachanabhakti AvazyakA parihANi (6 important daily) duties. $ Avashyakapanthan. 15. mArgaprabhAvanA Margaprabhavana. Liberation Devotion to Scriptures. Not neglecting one's Propagation of the path of 16. Pravachana-vatsalatva, Tender affection for one's brothers the path of biberation. Even one of these if properly contemplated and with right belief brings about the inflow of Tirthakara-body-making karma. }

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Sixth Chapter 111 SUTRA 25 parAtmanindAprazaMse sadamadguNocchAranodbhAvane ca nIcairgotrasya // 25 // Paratmanindaprashamse sad isadgunochchhadanodbhavane cha nichairgotrasya. (The inflow) of alaita low-family-determining karma (is caused by :) 1. raai Paraninda, speaking ull of others, 2. Ria Atmaprashansa, praising oneself, AR FUT817Sadgunochchhadan, concealing the good qualities of others, and 4. Cut 27197 Asadgunodbhavan, proclaiming in oneself the good qualities which one does not possess. SUTRA 26 tadviparyayo nIcatya nutseko cottarasya // 26 // Tadviparyayo nichairyrityanutsekau chottarasya. (The inflow ) of the next, (ie 3#19 high-family-determining karma is caused by the opposite of the above, (z. e. by.) 1 Real Paraprashmsha, praising others, 2 rafat Atmaninda, denouncing one's self , 3, JUET Sadgunodbhavana, proclaiming the good qualities of others, 4 gutes Asadgunochchhadana, not proclaiming one's own, 5. fe Nichau yratti, an attitude of humility towards one's better, 6. Anutseka, not being proud of one's own achievements or attainments. SUTRA 27 vighnakaraNamantarAyasya // 27 // Vighnakaranamantrayasya. (The inflow) of obstructive (SRR Antaraya) karma (is caused by) disturbing others (in 79 charity , H gain, 11 enjoyment of con able things , J4H7 enjoyment of non-consumable things; and af making use of their powers ).

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Tatvartha Sutram NOTE-The inflow of 7 karmas, e. of all except the age-karma, is going on always, in souls influenced by the Passion, and of the agekarma also on special occasions. But the predominance of the above causes will determine the intensity of fruition (Anubhaga) of their particulor inflow. 112 The special occasions of age-karma are 8 in one man's life, as follows. Supposing a man's life is to be 81 years long. The first will be on his passing of it, 1. c. when he is 54. The second on his passing of the remainder, z. e. when he is 72. The third on his passing of the remainder, 1. e. when he is 78. Fourth on his passing of the remainder again, . e. when he is 80. And similarly the fifth when he is 80 years, and 8 months. The sixth at 80 years, 10 months and 20 days. The seventh at 80 years, 11 months, 16 days and 16 hours. The eighth at 80 years, 11 months, 25 days, 13 hours and 20 minutes. If not then the ninth is the last moment.

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adhyAya sAtavAM CHAPTER VII SUTRA 1 hiMsA'nRtasteyAbrahmaparigrahebhyo virativaMtam // 1 // Himsaanritasteyabrahmaparigrahebhyo viratirvratam. Vrata or vow is to be free from : (1) PT Himsa, injury, (2) SPEECT Anrita, falsehood, (3) 4 Steya, theft , W Abrahma, unchastity, and (5) fra Parigraha; worldly attachment ; (or worldly objects). SUTRA 2 * Argarsu edit Hp 11 Deshagarvatoanumabati. (Vows are of 2 kinds :) 1. FURI, Anuvrata. partial vow (that is, limited abstention from the five faults given above), O. FETART Mahavrata, full vow, (1. 6., total abstention.) SUTRA 3 tatstharyArtha bhAvanaH paJca paJca // 3 // Tatasthairyartham bhavanah panch panch. For the fixing of these (5 vows in the mind, these are) 5 (kinds of) meditation (bhavana, for) each (of the vows.) SUTRA 4 vAMganoguptIryAdAnanikSepaNasamityAlokitapAnabhojanAni paJca // 4 // Vanganoguptiryadananiksepanasamitya lokitapanabhojanani pancha.

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114 Tatvartha Sutram The 5 (meditations for the vow against injury are.) 1. ure Vaggupti, Preservation of speech ; 2. Helyta Manogupti, Preservation of mind ; 3. faf Irya, Care in walking , 4. 7a-feu-hifafa Adana-niksepana-samiti, Care in lifting and laying down things; 5. menfaa na istog Alokitapana-bhojan, thoroughly seeing to one's food and drink. SUTRA 5 krodhalobhabhIrutvahAsyapratyAkhyAnAnyanuvIci bhASaNa ca paJca // 5 // Krodhalobhabhirutvahasyapratyakhyananyaavvichi bhasanam cha pancha. And five (meditations for the vow against falsehood :) 1. Freda, Krodha-prat yakhyana, Giving up anger, 2. Ata Lobha, greed ; 3. Bhirutva,.. ,, ,,cowardice or fear 4. TE TIET, Hasya ,,Giving up of frivolity, 5. sgast nu, Anuvichi-bhasana. Speaking in accordance with scriptural injunctions. SUTRA 6 zUnyAgAravimocitAvAsaparoparodhAkaraNabhakSyazuddhi sadharmA'visaMvAdAH paJca // 6 // Shunyagaravimochitavasa paroparodhakaranabhaiksyash uddhi sadharmaavisamvadah panch. (For the vow against theft, the) five (meditations are :) 1. heitir, Skunyagara, Residence in a solitary place, like a mountain cave, etc.; 2 faili arama, Vimochitavasa, Residence in a deserted place , 3. terimcuParoparodhakarana, Residence in a place where one is not likely to be prohibited by others, nor where one should be likely to prohibit others ; 4. Anale, Bhaiks ya-suddhi, Purity of alms, according to the scriptures; 5. nanifantera, Saddharmavisamvada, Not disputing with one's co-religionists, as to "mine" and 'thine."

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Seventh Chapter SUTRA 7 strIrAgakathAzravaNatanmanoharAMganirIkSaNapUrvaratAnu smrnnvRssyessttrssvshriirsNskaartyaagaa| paJca // 7 // Striragakathashrvanatanmanabaranganiriksanapurvaratang smaranarrisyestarasasvasharirasamskaratyagaba parcha. For the vow against unchasity, the five (meditations are :) 1. si C ar Striraga-katha-shravanatyaga, Renouncing of (reading or) hearing stories exciting attachment for women, 2. Faitetto A SM Tanmanoharanga-niriksana-tyaga, Re nouncing of seeing their beautiful bodies, 3. getrignacurm Purvaratanusmarana-tyaga, Renouncing of thinking over, (rememberance of) past enjoyment of women, 4. qemerim Vrsyestarasa-tyaga, Renouncing of exciting and aphrodisiac drinks ; and 5. H em Syasharirasamskara-tyaga, Renouncing of beautifying one's own body, self-adornment. SUTRA 8 manojJAmanojendriyaviSayarAgadveSavarjanAni paJca // 8 // Manojnamanojnendriyavisayaragadvesavarjanani pancha. (For the vow against worldly attachment, the 5 (meditations are :) giving up or self-denial of love and hatred ( Raga-dvesa) in the pleasing (and) displeasing (worldlyl objects of the (five) senses. SUTRA 9 hiMsAdiSvihAmutrApAyAvadyadarzanam // 6 // Himsadisvihamutrapayavadyadarshanam, The destructive or dangerous (and) censurable (character of the 5 faults,), injury, etc., in this (as also) in the next world (ought to be) meditated upon.

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116 Tatvartha Sutram SUTRA 10 duHkhameva vA // 10 // Duhkha-meva va (One must also meditate,, that the five faults, injury, etc. are) pain personified, (as they themselves are the veritable wombs of pain). SUTRA 11 maitrIpramodakAruNyamAdhyasthAni ca sattvaguNAdhikalkizyamAnA'vinayeSu // 11 // Maitripramodakarunyamadhyasthani cha sattvagunadhi kalkishyamanavinayesu. And (we must meditate upon the 4 following .) 1. Maitri, Benevolence (for) y Satvesu, all living beings, 2., Pramoda, Delight (at the sight of beings) f Gunadhikesu, better qualified (or more advanced than ourselves on the path of liberation ;) 3. Karunya, Pity, Compassion (for) frang Khishyamanesu, the afflicted; 4. Maddhyastha, Tolernce or indifference (to those who are) fy Avinayesu, uncivil or ill-behaved. SUTRA 12 jagatkAyasvabhAva vA savegavairAgyArtham // 12 // Jagatkayasvabha va uvasamvegavairagyartham. For Samvega, the apprehension of the miseries of the world and Vairagya, non-attachment to sense pleasures, (we should meditate upon) the nature of the world and of our physical body. The world is transitory and not fit for love, and the body is impure and hampering in spiritual progress and therefore should be subordinated to the soul. SUTRA 13 pramattayogAtprAraNavyaparopaNaM hiMsA // 13 // Pramattayogatpranavyaparopanam himsa. By (pramatayoga), passional vibrations, (prANavyaparopaNaM), the hurting of the vitalities, (is) (fm) injury.

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Seventh Chapter 117 Injury on himsa is to hurt the sure Pranas or vitalities, through Are Pramattayoga, i.e., vibration due to the Passions, which agitate mind, body or speech. SUTRA 14 wcf1447169 11 88 11 Asadabhidhanamanritam. Falsehood (18) to speak hurtful-words (through gagah Pramattyoga, passional vibrations.) SUTRA 15 adattAdAnaM steyam // 15 / / Adattadanam steyam. Theft (18) to take anything which is not given, (through Pramattayoga). SUTRA 16 HYTATET II PE 11 Maithunamabrahma. Unchastity is coition (or sexual contact, through Pramatta. yoga.) SUTRA 17 groepf aftue! Il ple Murchha parigrahah. Worldly attachment is gett Murchha, infatuation (or intoxication through Pramattayoga, in the living or non-living objects of the world.) Worldly objects are said to be Parigraha, because they are the external causes of internal attachment.

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Tatvartha Sutram SUTRA 18 niHzalyo vratI // / 18 / / Nihshalyo vrati. Ami Vrati, or a vower should be without (blemish which is like Shalya, which makes the whole body restless.) a) thorn ( Shalya or blemish is of 3 kinds : 118 This 1. R, Maya-shalya, the thorn of deceit. 2. far, Mithya-shalya, the thorn of wrong-belief. 3. f, Nidana, the thorn of Desire for future sense-pleasures. SUTRA 19 agA snagArazca / / 16 / / Agaryaanagarshcha. (Vowers are of 2 kinds :) Agari, house-holders (laymen) and * !m Anagara, house-less (ascetics.) SUTRA 20 aNuvrato'gArI // 20 // Anuvratoagari. (One whose five) vows (are) partial (is) a house-holder. The house-holder's life has 11 iaf Pratimas or stages: 1. fm, Darshana-pratima. A true Jain must have perfect and intelligent belief in Jainism. He must have a good knowledge of its dotrines and their applications. He must give up meat, wine and honey. He must have a belief free from defects. He must more or less observe the 5 vows. 2. Vrata pratima. He must observe the 5 Anuvratas without defect, the 3 gunavratas, and 4 Siksavratas. To give details, he must not destroy life, must not tell a lie, must not make unpermitted use of another man's property, must be chaste and must limit his possessions for life (the 5 Anuvartas) he must make a perpetual and a daily vow to go in certain directions and to certain distances only, must avoid useless talk, act or thought of sinful things (the 3

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Seventh Chapter 129 Gunavratas ), and he must limit the articles of his diet and enjoyment for the day, must worship at fixed times in morning, noon and evening, must keep fast on certain days, and must give charity in the way of knowledge, money, etc., every day (the 4 Shikhsavratas ). He must try not to transgress the last seven vows also. 3. Ara por 90, Samayika P., He must meditate faultlessly, regularly, and for fixed hours at mid-day, evening and morn ing, not less than 48 minutes every time, 4. 9915 80, Prosadhopavasa P., He must fast faultlessly on the 8th and 14th day of every lunar fortnight. 5. EM 40, Sachittatyaga P., He must not take Animate vegetable and water. He must follow this faultlessly. -*7477 90, Ratra-bhukta-tyaga P., He must not take or give food, or drink at night, this must be faultless. 7. rape go. Brahma charyya P., He must give up sexual inter course even with his wife, This must be faultless. 8. *** 90, Arambha-tyaga P., He must give up his means of livelihood, cooking, etc. 9 TEMAT 80, Parigraha-tyaga P., He must give up his desire for the objects of the world and be contented with abandon ing all his property, except a few clothes and utensils. 10. gafarem 90, Anumata-tyaga, P, He must not even advise on any worldly activity. 11. afferam 90, Uddista-tyaga P., He will beg his food, and refuse what is specially prepared for him. He may be Ksullaka, with a small sheet and loin-cloth, or an Ailaka, with only a loin-cloth, and dining only off his hands. They both carry a pot of water, and a peacock brush. The former carries an alms bowl also. SUTRA 21 digdezAnarthadaNDaviratisAmAyikaproSadhopavAsophbhoga paribhogaparimANA tithisaMvibhAgavatasampannazca // 21 // Digdeshanarthadandaviratisamayikaprosadhopavasopabhoga paribhogaparimanatithisamvibhagavratasampannash cha. (The house-holder )must be with (the flollowing 7 supplementaryvows also:

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120 Tatyartha Sutram 1. faran Digurata, (Taking a life-long vow) to limit (his worldly activity to fixed points in all the 10 )directions, (i. e. East, West, North South, South-east, East-north, North-west, and West-south, and up and down). 2. TAK, Deshavrata. (Taking a vow to) limit (the above also for a shorter (penod of time, e. g. for one's weekly or daily worldly activity). 3. , Anarthadanda-vrata, (Taking a vow ) not to commit purposeless sin , (It bas 5 kinds ). (1) pepat, Apadhyana, Thinking ill of others , anatoast, Papopadesha Preaching of sin (to others), 3) 496a , Pramadamcharitra. Thoughtless or incon siderate conduct (as breaking the boughs of trees, etc., without any purpose). (4) GEETA, Himsadana, Giving objects of offence (to others). (5) S: fa, Duhshruti, (reading or ) hearing bad (books.) The above 3, i.e. Digvrata, Deshavrata and Anarth-dandavrata) are called Tara Gunavratas, multiplicative vows, because they raise the value of the 5 vows (Ahimsa, etc.) . 4 Arhite Samayika, (Taking a vow to devote so much time everyday, (once, twice or three times, at sunrise, sunset and noon to ) contemplation of the self (for spiritual anvance ment.) 5. 949078, Prosadhopavasa, (Taking a vow to) fast (on 4 days of the month, viz., the two weit 8th and the two agat 14th days of every lunar fort-night.) (Fast means abstention from food and drink, and devoting one's time to religious study and contemplation, etc.) 6. Amp a ng Upabhoga-paribhoga-parimana. (Taking a vow every day) limiting one's enjoyment of consumable and nonconsumable things. 7. Afafa start Atitha-samvibhaga. (Taking a vow to take one's food (only after) feeding the ascetics with a part (of it.) If ascetics are scarce, another person may be fed in their place, if he is observing the vows of a house-holder or is possessed of right belief, or any afflicted or poor person. These last 4, (i. e., Samayika, Prosadhopavasa, Upabhoga-paribhogaparimana and Atithi-samvibhaga) are called from Siksavratas, disciplinary vows, so called because they are preparatory for the discipline of ascetic's life.

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Seventh Chapter 121 SUTRA 22 mAragAntiko sallekhanA jApitA // 22 // Maranantikim sallekhanam josita. (The house-holder is aslo) the observer in the last moment of his life. (of the process of) para Sallekhana, peaceful death (which is characterised by non-attachment to the world and by a suppression of the passions.) Thus the house-holder's vows are 12, with the last or peaceful death as their supplement. SUTRA 23 zakAkAkSA vicikitmAnyadRSTiprazamAsaMstavA. samyagdRSTe raticArAH / / 23 // Shankakanksavichikitsanyadristiprashamsasamstavah samyagd. risteraticharah. (There are 5) defects or partial transgressions ( Hari.) (which should not be found) in a man of right belief : 1. pieni, Shanka, Doubt, Scepticism, 2. Mi, Kanksa, Desire of sense-pleasures ; 3. fafall, Vichikitasd, Disgust at anything, e. 8., with a sick or deformed person, 4. Paga, Anyadristiprshamasa. . Thinklng admiringly of wrong believers, 5. gefedra, Anyadristi-sanstava, Praising wrong believers. SUTRA 24 vratazIleSu paJca paJca yathAkramam // 24 // Vrata shilesu pancha pancha yathakramam. (There are) 5 (defects) respectively in each of the 5) Vrata, vows, and (7) ya Shila, supplementary vows, (which should be avoided.) SUTRA 25 bandhabadhacchedAtibhArAropaNAnapAnanirodhAH // 25 // Bandha badhachchhodati-bhara ropana nnapana nirodhah. (The partial transgressions of the first vow ofGAI FUAT are.) 1. vay (Angrily or carelessly) tying up (an animal or human being.)

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122 Tatyartha Sutram 2. (Angrily or carelessly beating (an animal or human being). 3, , , , , mutilating 1 , . >> 5. SATHIAU, ...with-holding food or drink from an animal or human being. SUTRA 26 mithyopadezarahobhyAkhyAnakUTalekhakriyAnyAsApahArasAkAramantrabhedAH // 26 // Mithyopadesha rahobhyakhyana kuta lekha kriya nyasa pahara sakara mantrabhedah. (The partial transgressions of the second vow Arri, Sat yanuvrata, are:) 1. Fr, Mithyopadesha, Preaching false doctrines. 2. 1 97091a, Rahobhyakhyana, Divulging tbe secret (actions of man and woman) 3 grateful Kutalekhakriya, Forgery (and perjury.) 4:19r9e7, Nyasapahara, Unconscientious dealing by means of speech, e. g., A deposits Rs. 1,000 with B, and then thinking that he has deposited only Rs. 900, demands Rs. 900. B says: Yes, take whatever you deposited and gives him Rs. 900. This is nyasapahar, 5. Faraqitz, Sakaramantrabheda, Divulging what one guesses by seeing the behaviour of gestures of others, who are consulting in private. SUTRA 27 mtenaprayoganadAhRtAdAnaviruddharAjyAtikramahonAdhikamAnonmAnapratirUpa ka TETT : 11 pugil Stena prayogatadabritadana viruddha rajyatikrama hinadhika manonmanapratirupaka vyavaharah. (The partial transgressions of the third vow weltgani Achauryanuvrata, are :) 1 Hagam, Stenaprayoga, Abetment of theft 2. TATIA Tadahnitadana, Receiving stolen property. 3. First ASA, Viruddharajyatikrama, Illegal traffic, (e. g., by selling things at inordinate prices in time of war, or) to alien enemies, etc.

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4. hInAdhikamAnonmAna Hinadhika-manonmana. measures. Seventh Chapter 5. Pratirupaka-vyavahara,Adulteration, 193 False weights and SUTRA 28 pa ravivAhakaraNetvarikAparigRhItAparigRhItAgamanAnaMgakrIr3AkAmatI grAbhinivezA: // 28 // Paravivahakaranetvarikaparigrihitaparigrihitagamananangakrida kamativrabhiniveshah. are :) (The partial transgression of the fourth vow Paravivahakarana, Bringing about the marriage 1. of people who are not of one's own family. 3 2. irikAparigatAgamana Itvaribaparigrahtagamana, Intercourse with a narried immoral woman. 4 5. fafa?an, Itwarihaaparigrahitagamana, Intercourse with an unmarried immoral woman. , Anangakrida, Unnatural sexual intercourse ff, Kamatirathinveshah, Intense sexual desire. SUTRA 29 kSetra vAstuhiraNyasuvarNadhanadhAnyadAsIdAsakupyapramANAtikramA : / / 29 / / Ksetravastuhiranyasuvarnadhanadhanyadasidasa kupya pramanatikramah. Transgressing the limit of fields, houses, silver, gold, cattle, corn, female and male servants, clothes. NOTE-The partial transgressions of the fifth vow famEN, Parigrahaparimanavrata, arise when a man limits the quantity of say two kinds of things, but then changes the proportion of those things, although the quantity remains the same, e. g., he limits his land possessions to 4 fields and 2 houses. Then wanting a house more, he acquires 3 houses and reduces the fields by one. Thus though the number and possibly the value of his possessions may remain the same, still the limit of his vow is partially transgressed. This sort of

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124 Tavartha Sutram transgression may be between 5 pairs of possessions as follows: Fields. 1. Larg, Houses. Sforza, Silver. Laul, Gold. (xa, Cattle, 3. (1977, Corn. raret, Female-seryant. LETE, Male-servant. figa, Clothes, etc., (1.p things of toilet, etc.) ((ATTE, Bhanda. crockery or utensils.) SUTRA 30 UdhistiryagvyatikramakSetravRddhismRtyantarAdhAnAni // // Urdhvadhastiryagvyatikramaksetravriddhi smrityantaradhanani. (The partial transgressions of the first 74 gunailuta,' e. fin, digvrata, ale ) 1. Sagan. Urdhravyatrkrmu, in passion 01 negligence to go up) higher than your limit (in the vow) 2 fama, Adhahrratikrumi, in passion or negligence to go down) lower than your limit 'in the vuw ) 3. fara . Tiryag-yatikrama, (In passion oi negligence to go in the other 8 directions, beyond vou lunt (in the vow ) 4 TE Retr.riddhi, (in passion on ncgligence) to increase (in one and decrease in the other lirsction, the boundaries (of the distance which is the lim! in the wuw) 5 734-771417, Smitjantur thanu Purgetting the limit in the vow but still to go in lecklesly This transgression will arise even if the limit vowed is not caceeded ) SUTRA 31 AnyFHETATISTICE1991797TTTT: 113 11 Anayanapresyaprayogashabdarupanupata pudgalaksepah. (The partial transgressions of the second Gunavrata, i e, axta deshayrata, are :)

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Seventh Chapter 125 1.4997, Anayana, sending for something from beyond the limit. 2. Domain, Presyaprayoga, sending some one out beyond the limit. 3 77894, Shabdanupata, sending one's voice out beyond limit, e. 8., by telephone. 4. syrgya, Rupanupata, making signs for persons beyond the limit, as the morse code with flags, etc. 5. TETET Pudgalaksepa, Throwing something material beyond the limit. SUTRA 32 kaMndapaMkocyamAkharyA'mamIkSyadhikaraNogabhogaparibhogAnarthakyAni // 32 // Kandarpakautkuchyamaukharyasamiksyadhikaranopab hogaparibhoganarthakyani. (The partial transgression of the "Third Gunavrata," ise, 42TTE67 anarthadandavrata, aie. 1. *7', Kandarpa, Poking tun at another. 2. elraza, Kautkuchra, Gesticulating, and mischievous practiac) joking 3. Tepl, Mauhkarya, Gossip, garrulity partcenfu, Asamiks yadhikarana, Overdoing a thing. I941942, Upubhogaparibhoganarthakya, Keeping too many consumable and non-consumable objects. A SUTRA 33 yogadu praNidhAnAnAdarasmRtyanupa sthAnAni // 33 // Yogaduhpranidhananadarasmrityanupasthanani. (The partial transgressions of the first ferallaa, Siksavrata, i e, # Samayika, are ) 1 Hagform, Manoduspranidhanam, Misdirection of mind (during meditation.) 2 fragenta/174, Kayaduspranidhunam, Misdirection of body (du ring meditation.) 3 aiguafruan, Vakduspranidhanam, Misdirection of speech duting meditation,

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Tatyartha Sutram 4. 5. , Anadara, Lack of interest. Gora, Smrityunupasthana, Forgetting of due formalities, SUTRA 34 apratyavekSitApramAjitotsargAdAnasaMstaropakramaNAnAdarasmRtyanupasthAnAni / / 34 // Apratyaveksita pramarjitotsargadanasamstaropakram ananadarasmrityanupasthanani. (The partial transgression of the second fri, Saksravrata, 1. e., soutiena, Prosadhopavasa, are :) 1, parasaithacant. Apratyaveksitapramarnitotsarga. To excrete in a place without inspecting and without sweeping 2. marcargofstarta Apratyaveksitapramarzitadana, To take up or lay down things in a place, without inspecting and without sweeping it. graagfagm114940, Aprat yaveksitapramarjata Sanstaropakramana, To spread a mat or seat in a place, without inspecting and without sweeping it 4. 187, Anadara. Lack of interest. 5. PROTATE, Smrit yanupasthana, Forgetting of due formalities. SUTRA 35 sacittasambandhasammizrAbhiSavaduHpa kvAhArA. / / 35 / / Sachittasambandhasammishrabhisavaduhpakvahara. (The partial transgression of the third frana Siksavrata .e. 3qisia of trafareae, Upbhogaparbhagoparimanavrata, are 1. Fafer Sachittahara, Taking living things, c g. green vege table H E R Sachrttasambanda Ahara, Taking anything con nected with a living things, e. g. using a green leaf as a plate. 3. effaET Schittasammihra Ahara, Taking a mixture of living and non-living things, e. g. hot with fresh water. 4. gficarer, Abhisavahara, Taking aphrodisiacs, or strengthening or exciting food. 5. S:PRER, Duhpakvahara, Taking badly cooked food.

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Seventh Chapter 12 SUTRA 36 sacittanikSepApidhAnaparavyapadezamAtsaryakAlAtikamA // 36 // Sachittaniksepapidhanaparavyapadeshamatsar ya kalatikramah (The partial transgression of the fourth from Siksavrata, 1. e. fafafauriana, Atthisambibhagavratra, are :) 1. pfaalaaa, Sachittaniksepa, Placing the faod on a living thing, e. g. on a green plantain leaf 2. Afafana, Schittapidhana, Covering the food with a living thing 3 reyndar, Paravyupadesha, Delegation of host's duties to another. 4 ART Matsarya. Lack of respect in giving, or envy of another donor 5 Kalatikrama. Not giving at the proper time. SUTRA 37 jIvitamaraNArA sAmitrAnurAgasukhAnubandhanidAnAni / / 37 // Jivitamaranasamsamitranuragasukhanubandhanidanani. (The partial transgression of Hotel Sallekhana (peaceful death) are.) i framtrial. Jiitashansa, Desire to prolong one's life. 2. ATUITMI, Marnashansa, Desire to die soon. 3. FANTTI, Mitranuraga. Attachment to friends. 4 egu, Sukhanubandha, Repeated rememberance of past en joyments. 5. Nidana, Desire of enjoyments in the next world. SUTRA 38 anugRhAtha svasyAnisargo dAnam // 38 // Anugrahartham svasyatisargo danam Charity is the giving off one's belongings for the good (of one's self and of others.)

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128 Tatyartha Sutram SUTRA 39 vidhidravyadApAtravizeSAtaddhizeSa / / 36 // Vidhidravyadatrpatravisosattadvise sah. (The fruition of charity is) different (according to the difference in : 1. ff. Vidhi, Manner, 2. 74, Dravya, Thing given. 3. , Datri, Person who gives , and 4. 97, Patra, Person to whom it is given The manner of giving is of 9 kinds . 1. 98, Samgraha, Respectful reception of an ascetic The usual formula is "Welcome! welcome. Food and drink are pure here." 2.3 , Uchchasthana, Seating lum on a exalted seat. 3. 4 , Padodaka, Washing his feet. 4. 7a, Archana, Worshipping him. 5 SOTA, Pranama, Bowing to him. 6-8. 22haigla, Vakkayamanahsuddhi, Being pure in speech body and mind. 9. baugle, Esanashuddha, Faultless way of giving food, The thing given must be helpful in study and austerities, The person who gives must have 7 qualities : 1. Off The Rai, Arhrkaf alanapeksa, Must not wish any gain in this world in its exchange. 2. wife, Ksanti, Must give calmly without anger. 3. gfta, Mudita, Must be happy at giving 4. P aa Neskapatata, Without deceit. afera, Anasuyatva, Without envy. 6. wamera, Avis aditva, Without repentence, and 7. facra, Nirahankaratva, Without pride. The person to whom it is given must be one of the three kinds : 1. 1915, Uttamapatya, Ascetics, . 2. 19, Madhyamapatra, Laymen with vows ,

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Se ve n't h Chapter 129 3. 7914, Jaghanyapatr., Layman with right belief but not with vows, These three with right belief are called 917 Supatras, good donees; and those who are with proper external conduct but without cal right belief are 5917 Kupatsas, deficient donces.' Unworthy donees (Apatras) are those who have neither proper external conduct nor real right belief. There is no merit in giving them anything. There is also a F ira Karuna-dana, or the gift of compassion to anyone --Jain or non-Jaina, human or sub-human being, who is in need of it. This charity is of 4 kinds 1. HIER, Ahara, Food. 2 stafa, Ausadhi, Medicine 3. 4, Abhaya, Reassuring the frightened, or removing their cause of fear. 4. fan, Vidya, Knowledge.

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adhyAya AThavAM CHAPTER V111 SUTRA 1. mithyAdarzanAviratipramAdakaSAyayogA bandhahetavaH // 1 // Mithyadarshanaviratipramadakasayayoga bandha hetavah. The causes of (H) Bandha or bondage are . 1. Ya Mithyadarshana, wrong belief. It is of 5 kinds : (1) Ekanta. Taking only one aspect of a many-sided thing e.g man is mortal and un-mortal, regarded from the point of view of body and soul respectively. Taking only one view is Ekanta. (2) faasta Viparita, perverse belief, eg animal sacrifices lead to heaven (3) siera Samshaya, Doubt, scepticism, hesitation, e.g, as to path to Liberation. (4) Party Vinaya, Veneration. Taking all religions and gods to be equally worthy of pursuit (5) a Ajnana. Wrong belief caused by ignorance. Indisc rimination of good and bad. It is caused by faen, Nisarga, inborn error, or by sfinta Adhigama, preach ing of another. The last is of 4 kinds Prima Kriyavadi, belief in time, soul, etc, as causing every thing in the world. offriat Akriyavadi, opposite of the last. anfare Ajnanika, Agnostic. #afort Vaineyika, Religion is identical with veneration of parents, king, etc, e.g., Confucianism. All these four together form 363 varieties of wrong belief(or wave),i.e., 180, 84, 67 and 32 respectively. nisAna Nisargaya is also clled agrahIta Agrahita , adhigamaja Adhigamaja, aga Grahita. (2) farfa Avirati, vowlessness. Non-renunciation. It is of 12 kinds :

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Eighth Chapter 131 Lack of compassion for 6 classes of embodied souls, and lack of restraint of 5 senses and 1 mind. (3) THR Pramada, Carelessness. This is of 15 kinds : Four kinds of Katha, talk, about: 1 Food(ascent Bhojana-Katha). 2 Women (PART 7, Stri-Katha). 3 Politics (4491 Rajya-Katha). 4 Scandal (1974 Desha-Katha). 5 Senses (fy). 4 Passions (914). 1 Affection ( ). 1 Sleep (fast). 15 Each together bring 80 *7 bhanga, divisions : As: 1 Katha * 1 sense x 1 passion 1 Sneha * 1 Nidra=one So. 4 kinds of talk x 5 senses x 4 passions x 1 affection X 1 sleep = 80. 4. 479 Kasaya, passions, given below ( Sutra 9). 5. Yoga. Vibrations in the soul, through mind, body and speech. They are of 15 kinds 4 of mind : (1) ARA Satyamana, true mind. (2) 747 Asatyamana, false mind. (3) JAM Ubhayamana, mixed true and false mind. (4) 994449 Anubhaya-mana. neither true nor false. 4 of speech (1) Fa Satya-vachana, True (2) Araga Asatya-vachana, False (3) 347047 Ubhaya-vachana, Both (4) 1914279 Anubkaya-vachana None. 7 of body (1) stafa Audarika, physical. 2) silf Audarika-mishra, i.e. physical with karmic affiti Vaikriyaka Fluid. (4) f f Varkriyaka-mishra. Fluid with karmic. AIETE Aharaka. (6) Faith* Aharaka-mishra, 2.e, Aharaka with phasice (7) Alu Karmana. Karmic. [NOTE-The 54 Tarjas, electric body, is always found with the karmic body, never has independent yoga (m). The

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132 Tatvartha Sutram electric molecules are drawn like the karmic molecules by the vibrations set in the soul by yoga of any kind. As to these 5 causes of bondage. In the 1st, 2nd and 3rd gu Gunasthanas, Stages of Spirituality all the causes are found, though in the second the first is absent for a yery short time. In the 4th Gunasthana, all but the 1st are found. In the 5th and 6th Gunasthanas, all but the first 2 are found. In the 7th, 8th, 9th and 10th Gunasthanas, all but the first 3 are found. In the 11th, 12th and 13th Gunasthanas, all but the first 4 are found. In the 14th Gunasthana none These 5 are collectively called Pratyaya. (See kundakundAcAryakRta samayasAra prAbhRtam, Kundakundachar va's Samaya Sara Prabhritam.) SUTRA 2 sakaSAyatvAjjIva: karmaggo yogyAnupuduganAnAdatte sa dha // 6 // Sakasayatvajjivah karmano yogyan pudgala nadatte sa bandhah being with passion, assimilates matter This (1) 4 bondage The soul, owing to its which is fit to form karmas SUTRA 3 prakRtisthitya nabhAgapradezAstavidheya : // 3 // Prakriti sthityanubhaga pradeshastadyidhayah. (There are 4) kinds of that (bondage) according to 1. prakRti Prakrit Nature of karmic matter, 8 jJAnAvaraNI knowledge-obscuring, or conation-obscuring, etc. 2. feafa Sthiti. Duration of the attachment of karmic matter to the soul. The fruition being strong or mild, (also Anubhaga). 4. Pradesha The number of karma vaiganas or karmic molecules, which attach to the soul. The first and the last are caused by a yoga, vibratory activity of the soul and middle two by passions. 3. anubhava Aunbhava called

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133 Eighth Chapter SUTRA 4 pAdyo jnyaandrshnaavrnnvedniiymohniiyaayurnaamgotraantraay:|| 4 // Adyo jnanadarshanavaranavedaniyamobaniyayurna magotrantarayah. The main divisions of the nature of karmic matter are 8: 1. AZT, Jnanavarana, knowledge-obscuring. 2. Fiqay, Darshanavarana, conation-obscuring. 3. aala, Vedaniya, Feeling-karma. 4. Heath, Mohaniya, Deluding 5 * Ayu, Agc. 6, M, Nama, Body-making 7. Ta , Gotia, Family-deterinig 8. Faria, Antaraya, Obstructive SUTRA 5 paMcanavadvayaSTAvinicaDhinavAriNadadvipaJjabhedA yathAkramam // 5 // Panchanavadvyastavinsa tichaturdvichatvarimsaddvipan chabheda yatha karmam. (They are ot) 5, 9, 2, 28, 4, 42 2,5 classes respectively This 42 has been classified into 93, so that sub-classes come to 148. SUTRA 6 matizra tAvadhimana paryAya kevalAnAm // 6 // Matisrutavadhimanah paryaya kevalanam (wararu, Jnanavarana, knowledge-obscuring is of 5 kinds, according, as it is) 1 Hfa (W19 192m), Mati Janavarana, Sensitive, (knowledge ob scuring). na (alat), Shrut-Inanavarana, Scriptural (knowledge obscuring. 3. safa (alaro), Avadhi-jnanavarna, Visual (knowledge obscu ring.)

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134 Tatyartha Sutram 4. 47:944 ( RU), Manahpar yavya-jnanavarana, Mental (know ledge-obscuring.) 5. (FAPT) Kevala-)nanavarana, Perfect (knowledge obscuring ) 2, SUTRA 7 cakSuracakSuravadhikevalAnAM nidrAnidrAnidrApra calApracalApracalA FATT&47 II U 11 Chaksura chaksura-vadhi kevalanam nidrahidranidrapra chalaprachalstyanagrddhapasch, kadafedued ye. (artaraca, Darshanavarana. Conation-obscuring is of 9 kinds according as it) obscures : 1. Ocular-obscuring, ( parau) Chaksu Darshanavarana. 2. Non-ocular obscuring, (998 triatatu) Achaksu 3. Visual-obscuring, (qafuerat) Avadh Darshanavarana, 4. Perfect-conation-obscuring, (at la 19 ) Kevala ,, (And 5 kinds of sleep.) 1. Sleep, (a) Nidra 2, Deep sleep, (fagfaat) Nidranidra. 3. Drowsiness, (927) Prachala. 4. Heavy-drowsiness, (ma) Prachala Prachala, and 5 Somnambulism, (fara ufa) Styangriddhi. Fin & Styanagriddhi is so called because the activity of the person is manifested in slcep. This is always associated with painful or undesirable conditions of mind According to Jainism, it is attended with a kind of monomania, ?e, with 44 Arta-dhyana and with unrighteous or wicked concentration, i e., with a 1a raud a. dhyana SUTRA 8 Sadasadvedye. watu Vedaniya or feeling is of 2 kinds ) 1. Rialacata Sat avedaniya, Pleasure-bearing, and 2. Amala Asat avedaniya, Pain-bearing.

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Eighth Chapter 135 SUTRA 9 darzanacAritramohanIyAkaSAyakaSAyavedanIyAkhyAstridvinavaSoDazabhedaH samyaktvamithyAtvatadubhayAnyakaSAyakaSAyauhAsyaratyaratizokabhayajugusAstrI punnasakavedA anantAnubandhyapratyAkhyAnapratyAkhyAnasaMjvalanavikalpAzcaikazaHkrodhamA7474|TAT: 11 Ell Darsana charitramohaniyakasayavedaniyakhyastridvi. navasodasa bhedahsamyaktvamithyatvatadubhayanyakas ayakasayauhasyaratyaratisokabhayajugupsastripunna punsaka vedaanantanubandhya pratyakhyanapratyakhyana pratyakyanasamjvalana vikalpaschaikasahkrodhamana mayalobha. Henta Mohaniya, Deluding (is of 28 kinds. the Primary divisions are two ) 1. antity Darshanmohaniya, Right-belief-deluding. 2. ftatea14 Charitramohaniya, Right-delet-deluding (Right-conduct-deluding 2 kinds :) 1 44 tante Akasaya-vedaniya, or alar Nokasaya, with slight passions. 2 lata Kasaya-vedaniya. with passions. (They are of) 3,2,9,16 (kinds respectively.) (Right-belief-deluding a scala is of 3 kinds :) 1. fi Mith yatva, Wrong-belief. 2. fragte facuta Samyakmithyatva, mixed wrong and right belief. 3. AFTR shaftona Samyak-prakritz-mith yatva, Right-belief with e slight pefect, 1. e. clouded by slight wrong belief. (Akasaya-vedaniya or no-kasaya is of 9 kinds :) 1 R Hasya, Risible, laughter-producing. 2. fer Rati, Indulgence. 3. fa Arati, Ennu, Dis-satisfaction, langour. 4. in Shoka, Sorrow. 5. Bhaya, Fear. 6. Je Jugupsa, Disgust. Fita Striveda, Faminine inclinations 8. grace Pumveda, masculine inclinations.

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136 Tatvartha Sutram 9. ag'anar Napunsakaveda, Common inclinations. ( arta Kasayaved anay'a, 18 of 16 kinds .) (4 passions and Anger, a Pride, 4 Deceit: a Gieed. Each of these is of 4 kinds. 1. sagan Anantanubandhi. Error-fecding or wrong-beli assisting. These are so called because they keep the soule bound in Figi Samrar, which is called a "Ananta" and inf which the soul is kept wandering by these passions feeding its erroneous belief Ananta also means wrong belief And these Passions are called Anantanubandhi, because they nourish or feed wrong belief It is very lasting (like a stoneengraving. 2. Apertura Aprat yakhyana, Partial-vow-preventing It is les lasting (as a furrow). 3. Alle Pratyakhyana, Total-vow-preventing It is mild (as a line in dust.) jane Samjvalana, Perfect-right-conduct-preventing. It is very mild (as a line in water.) [Thus we get 16,1 e, (4x4) kinds.] The 16 are examplified as follows. Anger is deep like a furrow in stone, ,, earth; ,, line , dust; , water, Pride is unbending like a mountain, bone, wood, canc. Deceit is crooked like a bamboo-root, horn of a ram , stream of cow-water, hoof-mark. Greed is fast like crimson colour, wheel-dirt, body-dirt, tarmeric colour. See Gommatasara-Jiva, Kanda Gatha, 283-286 SUTRA 10 Tra n ggapa II Poll Narakatairagyonamanusadaivani. ( Ayu. Age-karma bondage is of 4 kinds) according as it determines : The (1) 7 Naraka, Hellish, frit Tiryak, Sub-human; HG144 Manusya, Human, and 4) Deva, Celestial (character of the soul's life MI A yu is so-called, because the soul dfa Etr., comes to enter a new condition of existence.

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Eighth Chapter 137 SUTRA 11 gatijAtizarIrAMgopAMganirmANabandhanasaMghAtasaMsthAnasahananasparzarasagandhavarNAnUpUAgurulaghUpaghAtaparapAtatapodyotocchvAsavihAyogatayaH pratyekazarIratrasasubhagasusvarazubhasUkSmaparyAptisthirAdeyayazaHkotisetarANi tIrthakaratva ca / / 11 // Gatijatisharirangopanga nirmanabandhana sanghala samsthana samhanana sparsha rasagandha varnanupurvya guru laghupaghata paraghata tapo dyoto chchhvasa vihayo gatayah pratyeka sharira trasa subhaga susvara shubha suksma paryap tisthira doya yashab kirti setarani tirthakaratvam cha. (The *#* Namakarma. Body-making bondage is of 42, 1. e., with sud-classes of 93 kinds, as they bring about their respective effect.) 4 na Gati, Condition of existmce. (1) 71% Naraka, Hellish. (2) faua Tiryancha, Sub-human (3) Manusya, Human. (4) Deva, Celestial. Gati is so-called, because by the operation of this karma, the soul topla Gachchhat goes from one to another condition of existence. 5 wa Jati, Genus of beings. (1) outfit Ekendriya, one-sensed. (2) fasfiy Dvr-indriya, two-sensed. (3) faten Tra-indriya, Three-sensed. (4) agtieni Chatur indriya, four-sensed. (5) qifin Panch indriya, Five-sensed Jati is a karma by the operation of which a soul is born in a class, in which other souls, of a similar condition. are also grouped. 5 gr Sharira, Bodies (1) stefan Audarika, Physical (2) ffen Varkriyika, Fluid. HIER Aharaka, Aharaka. (4) de Taijasa, Electric. (5) THU Karmana, Karmic. Sharira is the karma, by the operation of which material molecules are set moving to form a particular body, 6 war Angopanga, Limbs and minor-limbs : (1) lafa Audarika, In physical bodies.

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138 Tatvartha Sutram (2) Forum Vaikriyika, In fluid bodies. (3) SIER Aharaka, In aharaka, bodies. 1 fant Normana, Proper formation of limbs and minor limbs in relation to their situation (Fhariu Sthana nirmana) and Dimen, sions (qurufatlu Pramana-nirmana.) 5 4-48 Bandhana, 5 kinds of molecular bondage, according as the body is : (1) watch Audarika, Physical. aft Varkriyika, Flud. TIEK Aharaka, Aharaka (4) i Tarasa, Electric (5) #1 Karmana, Karmic 5 714 Sanghata. Interfusion of molecules of different kinds of bodies in weaving them with the soul. It takes place in . (1) is Audarika, Physical. (2) ff Varkti yika, Flud. PIERF Aharaka, Aharaka. (4) SA Tarjasa, Electric, and (5) Hu Karmana, Karmic bodies. 6 ARTA Samsthana Figure of the body : (1) AHKE Jeta Sama-chaturasra-samsthana. Perfect proportion all round. (2) 447 CMHITYR Nyagrodkaparimandala-samsthana. Like a banyan tree, short in the lower extremities and large in the upper body. (3) falfahan Syati-samsthana. It is the reverse of the last. (4) CHEAT Kubja-samsthana. Hunch-back. (5) 479 a Vamana-samsthana. Dwarf. (6) CHF Hundaka-samsthana Quite disproportionate 6 AG Samhanana. 6 kinds of skeleton or osseous structure: (1) 97 794 ART Avaa Vajra resabha naracha samhanana, Adamantine nerves, joints (or amphiarthrodial articulation, when the bones are slightly moveable and united by an intervening substance) and bones. (2) aa Vajra naracha samhanana. Ada mantine joints and bones. (3) Firrigaa Narachsamhanana. Joints and bones, Ordi nary amphiarthrodial articulation and bones.

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Eighth Chapter 139 (4) THE 29 Ardhanarachasamhanana. Semi-joints and bones. A form of articulation weaker than Narachasamhanana. (5) fata #taa Kilitasamhanana. Jointed bones. Synar throdial articulation in which bones are unmoveable and directly united. are intraa Asampraptasrpatrkasamhanana. Loosely-joited bones Diarthrodial articulation in which bones may be more or less freely moveable, when the articular surfaces are covered with smooth cartilage and surrounded by a fibrous capsule. Most of the joints of the human body are of this form. 8 yzf Sparsha. 8 kinds of touch (1) - Usna, Hot. (2) fta Shita, Cold. (3) 1974 Snigdha, Smooth (4) Ruksa, Rough, (5) 9 Mridu, Soft (6) Karkasha, Hard. (7) Laghu, Light. (8) Guru, Heavy. Rasa. 5 kinds of taste (1) fiat Tikta, Pungent (2) Katuka, Bitter (3) 9 Kasaya, Acid, (4) 947 Amla, Sour. (5) Age Madhura, Sweet. 2 79 Gandha. Smells [1] gmn Sugandha, Sweet-smelling (2) Durgandha, Evil-smelling 5a Varna Colours : (1) 1967 Shukla, White. (2) PU Krisna, Black (3) tot Nila, Indigo (4) 4 Rukta, Red. (5) H Pita, Yellow. 4 at Anupurvi The power of retaining the form of the body in the last incarnation, during the fage a Vigrahagati, r. e., the passage of the soul from one condition of existence to another. Relating to the forms of the 4 condi

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140 Tatyartha Sutram tions of existence, to which the soul is proceeding. (1) aceta Narkagat yanupurvi, Hellish. (2) fagriraga Triyaggat yanupurvi, Sub-human, (3) Agsanirnaya Manusyagat yanupurvi, Human. (4) 44191991 Devagat yanupuri', Celestial. Narakagatyanupurvi means retaining form of previous life before hellish one and so on waren Agurulaghu. Neither too heavy to move nor too light to have stability, 39a Upaghata. The possession of a self-destructive limb or or gan which becomes the cause of one's own death. As a kind of stag with horns, which when they become too heavy, cause his death, gran Paraghata. Possessed of a limb or organ fatal to others, e. g., the sting of a scorpian, etc. 51a9 Atupa. Radiant heat Possessed of a body which is brilliant and bearable to the owner but intolerable and heating for the others. Such as the gross earth-bodied souls in the Sun from which sunshine comes [Hot light like Sun-shine.] sala Udyota Phosphorescence. An Uluminated body like that of the fire-fly Such as the earth-bodied souls in the moon. (Cold light like Moon-shine.] 09 Uchchhyasa Respiration. 2 fagreitola Vihayogati. Capacity of moving in 19121, space This is of 2 kinds (1) Jeffe Kafs Shubhartha yogati, Graceful, like that of a swan (2) safarifa Aslubhavihawgati, Awkward scheric, Prat peksharla Aboly possessed and enjoyable by one soul only, as a mango. HARTORICIT, Sadharanasharira One body possessed and enjoyable by many souls; as a potato, etc Trasa Mobile. Having a body with 2, 3, 4, 5, senses. ZUTA, Sthavara. Immobile Having a body with one sense only, 2. e, touch. 947, Subhaaga. Amiable personality even though not beautiful.

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Eighth Chapter 141 tar, Durbhaga. Unprepossessing, even though beautiful, T, Susvara. Sweet-voiced. Pleasing toned, with musical voice, 5:27, Duhsvara. Harsh-voiced. TH, Shubha. Beautiful body. AYA, Ashubha. Ugly-body. F, Shuksma. Fine body, uncuttable, all-pervasive. 915, Badara. Gross-body. qaifa, Para yapti. Within one ed Antarmuhurta, the gaining by the soul of the capacity to develop fully the characteristics of the body into which it incarnates. The developments are of 6 kinds, 1st 4 only in one-sensed souls, lst 5 in 2, 3, 4, and 5 sensed souls, but only in 5 sensed souls without mind (That Asanini) all the 6 in others. 1. Enqf. AharaParyaptz In taking of the molecules to make the body. zitaifa, Sharira-Paryapti. Development of body. 3. 5f994117, Indriya Paryapti. Development of sensed organs. 4 9791667, Pranarana Par yapti. Development of respiratory organs. 5 71941fa, Bhasa-Paryapti, Development of vocal organs. Raqqifa Mana Paryapti, Development of the organs of the mind. quifcat Aparyapti, To die within one a Antar muhurta, without gaining the above. for Sthera Steady circulation of blood, bile, etc, e. g. among men. Steady circulation, etc., relates to 7 kinds of urg Dhatu, primary physiological matter, i e (1) A, Rasa, Juice. (2) 1991, Rakta, Blood. (3) HH, Mansa, Flesh (4) #Meda, Fat. (5) afru Asthi, Bone, (6) 4751, Majja, Marrov: (7) F, Shukia, Semen vinile. The nutrition taken in, is transformedinto these 7 gradually in 30 days. From one to the other the transformation takes * = 41 days. The 7 kinds of 3qua Upadhatu or secondary physiological matter are. (1) ar, Vata. Wind. (2) fe, Pitta. (3) , Shlesma, Phlegm,

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142 (7), Udaragni, Digestive fire of the stomach, gastric fluid. All these remain steady where they ought to be, by the operation fra Sthira-nama-karma Tatvartha Sutram (4) R, Shira, A tubular vessel of the body, as vein, (5), Snayu, Muscle. (6), Charma, Skin. nere, f, Asthira. unsteady circulation of blood, bile, etc., e. g., among women, , Adeya. Radiant appearance, so as to effect others sara, Anadeya. Dull appearance. :f, Yashahkirti. Bringing good fame Rafa, Ayashahkirti. Bringing bad name even if he does good actions. , Tirthakara. A Tirthankara's career, with all its grandeur, when He preaches and completes His ministry. obstructs) SUTRA 12 uccairnIcaizya // 12 Uchchairnichaishcha. ( (1) (2) tama. Nichagotra, Low Gotra or Family-determining karma is of 2 kinds : Uchchagotra, High, and SUTRA 13 dAnalAbhabhogopabhogavIryANAm // 13 // Danalabhabhogopabhogaviryanam. (Antaraya or Obstructive karma is of 5 kinds, as it (1). Danantaraya, Charity. (2), Labhantaraya, Gain. (3), Bhogantaraya, Enjoyment of consumable things (4), Upabhogantaraya, Enjoyment of nonconsumable things. (5), Viryantaraya, Exercise of one's capacities; power. Note-The fa. Prakriti or nature of the bondage is finished Now we go on to consider the duration of the bondage.

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Eigth Chapter SURTA 14 AditastisRraNAmantarAyasya ca trizatsAgaropamakeATIkATyaH parA sthitiH // 14 // Aditastisrinamantarayasya cha trinshatsagropamakotikotyah para sthiti. The maximum duration of the 3 from the first, (1. e. IA knowledge-obscuring, Conation-obscuring and Feeling karmas,) and of Obstructive-karmas, is 30 crore X crore an Sagaras. 143 This is possible in a rational 5 sensed, fully developed (f par yapta) soul, and having wrong belief (f Mithyatva.) SUTRA 15 saptatirmohanIyasya // 15 // Saptatirmohaniyasya. duration) of Deluding-karma (is): maximum (The 70 (crore X crore sagaras.) SUTRA 16 vizatinAmagotrayAH // 16 // Vinshatirnamagotrayoh. (The maximum duration) of Nama, Body-making and, Gotra, Family-determining (kasmas 1s) 20 (crore X crore a Sagars for each) This is also possible as above. SUTRA 17 trayastrizatsAgaropamAkhyAyuSaH // 17 // Trayastrinshatsagaropamanyayusah. (The maximum duration) of , Ayu, Age karma (18) 33 AFR Sagaast,

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144 Tatvartha Sutram SUTRA 18 aparA dvAdazamuhUrtA vedanIyasya // 18 // Aparadvadashamuhurta vedaniyasya. (The minimum duration) of, Vedanya, Feeling karma (1s) 12 Muhurtas 12x48 minutes. SUTRA 19 nAmagotrayoraSTA // 16 // Namagotrayorastau. (That) of a Nama, Body-making and Gotra, Family-determining (15) 8 ( Muhurtas.) SUTRA 20 zeSANAmantarmuhUrtA // 20 // Shesanamantarmuhurta. Of all the rest (The minimum 1s) one Antar-muhurta, (which ranges from 1 4 Samaya and 1 ft Aval at the lowest to 48 minutes-1 Samaya. SUTRA 21 vipAkeo'nubhavaH / / 21 / / Vipakoanaubhavah. Anubhava (is the maturing and) fruition of karmas. SUTRA 22 sayathAnAm // 22 // Sa yathanama. That (fruition is) according to the name (of the karma.), e. g., knowledge-obscuring karma prevents the acquisition of knowledge and so on.

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Eighth Chapter 145 SUTRA 23 7977 fait 11 7311 Tatashcha nirjara. After that (fruition, the kaimas fall off. That 15) fan Nirjara. It is of 2 kinds 1. 97% Savipaka, where the soul in the maturity of time is, rid of the karmas by their operating and falling off from it. fagra Avipaka, when by force of ascetic practices etc ( Tapa etc.) The karmas which had not yet matured to operate, arc induced to fall off from the soul. SUTRA 24 nAmapratyayAH sarvato yogavizeSAtmUkSmaikakSetrAvagAhasthitAH sarvAtmapradezeSvAnantA TATTAFETT II Namapratyayah sarvato yoga vishesatsuksmaikaksetravagahasthitah sarvatmapradeshesvanantanantapradeshah. (According to the naturel caused by their names, from all round, due to the difference in the vibrations (an Yoga) in the soul activity, not perceptible by the senses, the karnuc molecules enter and become one and stay with every moment, to each soul. The particular number of the molecules actually absorbed is called pradesha-bandha. SUTRA 25 sadvadya zumAyurnAmagotrANi puNyam // 25 / / Sadvedyashubhayurnamagotrani punyam. 9 Punya, or meritorious karmas (are the following :) 1. F , Sadved ya or AT719, Satavedaniya, pleasure-bearing. 2. Tunty, Shubhayu , good age-karma. 3. TITA, Shubha-nama, good body-making karma. 4. , Shubha-gotra , high-family-determining. Their sub-classes are 42 1 Arafata, Sata. vedaniya. Pleasure-bearing. 2. (HR, Shubharu, 1. 1731, Tirvancha, Sub-human 2. HIM, Manus ya, Human. 3. ta, Deva, Celestial.

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146 37 4, Shubhanama 2 Gatis. (1) Human. (3) Celestial fa Jati 5 sensed (genus of feelings) 3 at Sharira, all 5 bodies. 1 3 Tatvartha Su ram Angopanga, all 3 limbs and organs. saMsthAna Samsthana perfect proportion mama turasra sthA hanana Samhanana, the highest va bha na 1, Sparsha. manana 1 (1 Rasa 14, Gandha 1 q, Varna. 2 1 agurulaghu Agurulaghu 1 paraghAta Paraphata 1 ucchavAsa Uchchhvasa 1 1 When they are Subha (g) Anupurvis: human and celestial. 1 Atapa Atapa 1 udyota Udyota 1 farfa Vihayogati, 1. e. Shubha 1 sa Trasa. 1 bAdara Badara. 1 paryApti Paryapatr 1 pratyeka zarIra Pratyeka sharira 1 fsthara Sthura 1 zubha Shubha. 1 zubhaga Shubhaga 1 susvara Susvara 1 Adeya Adeya 14: Yashah-kirti. 1 ft Nirmana (Shubha' 1 Tirthakar (For the meaning of all these see Sutr above.] 1 uccagotra Uchchagotra High family 42 Total. SUTRA 26 to'nyatpApam || 26 // Atoanyatpapani. (The karmas) other than these (are) n Papa (or demeritorious karmas.)

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adhyAya navAM CHAPTER IX SUTRA 1 prAsravanirodhaH saMvaraH // 1 // Ashravanirodhah samvarah FK Samvara (18) the stoppage of inflow of karmic matter into the soul. The causes of Inflow and Bondage are given in Ch. VIII. Sutra I Wrong belief (Mithyadarshana) is stopped (Samvara) in the 4th spiritual stage (Gunasthana); Vowlessness (Avirati) in the 5th and 6th, Carelessness (Pramada) in the 7th. Passion (Kasaya) in the 8th, 9th and 10th, Vibration (Yoga) in the 14th stage. For the 14th Spiritual Stages see Ch, X, Sutra 2 SUTRA 2 sa guptisamitidharmAnuprekSAparIpahajayacAritra. // 2 // Sa guptisamitidharmanupreksaparisahajayacharitrai. It (is produced by :) 3 kinds of yfa Gupti, Preservation 5 , ,affa Samiti, Carefulness A Dharma, Observances, (Dharma) al Anupreksa, Meditation. afa 94 Parisah-jaya, Subdual of sufferings, and ,,ata Charitra, Conduct. ONE SUTRA 3 napasA nirjaga ca // 3 // Tapasa nirjara cha. By austerities (is caused) shedding of karmic matter, and (also toppage of inflow.)

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148 Tatvartha Sutran SUTRA 4 FUTUTETET gfet: 11 roll Samyagyoganigrahoguptih. gran Gupti. Prevention (1s) proper control (nigraha) over and H., speech aga and body 9. SUTRA 5 IryAbhASaparaNAdAnanikSepotmargA: mamitayaH // 5 // Eryabhasa isanadananiksepotsargah samitayab. Hafa Samiti, Carefulness (is) to take. ( nafa), Samyakirpusamitt Proper care in walking (941 hfa), Samyakbhasasamiti .. ., speaking. (934mffa), Samyakesanasamti. ,, eating (1934f09179faati ufafa). Samyakadananiksepasamuti. Proper care in lifting and laying (1937aafi), Samyakut saygusamitz, Proper care in excreting SUTRA 6 utamakSamAmArdavAvagaucamatyasayamanapasyAgAkicanyabrahmacaryANi dharmaH // 6 // Uttamaksamamarda varjava shauchasatyasamyama tapastyaga kinchanyabrahmacharyani dharmah. (The amiah 10 Observances are ) 9-11a Uttamusma, Forgiveness 7871:' Uttama-mardava, Humility 5177314 Uttama-ariava, Straight-forwardness, (Honesty) 371A31# Uttama-shaucha, Contentment. 30 H4 Uttama-satya, Truth 377 197 Uttama-samyama, Restraint. 3514 774 Uttama-tapa, Austerities. J4TH IN Uttama-tyaga, Renunciation 399594 Uttama-Akimchanya, Not taking the non- elf for one's own self (non-attachment) and sarana - Uttama-brahmacharya, Chastity, all of the highest degree,

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granityAzaraNa saMsArakatvAnyatvAzucyA svasaMvaranirjarAlokabodhidurlabhadharmasvAkhyAtattvAnucintanamanuprekSAH // 7 // preksah. Anityasharanasamsaraikatvanyatvashuchyasravasamvarani. rjaralokabodhidurlabhadharmasvakhyatattvanuchintanamanu Nineth Chapter SUTRA 7 (The, 12 meditations are :) 1. afgia, Anityanupreksa, Everything is subject to change or transitory. 2, Asharananupieksa, Unprotectiveness, Helplessness The soul is unprotected from the fruition of karmas, e. g., death, etc. + 149 3, Samsaranupreksa, Mundaneness Soul moves in the cycle of existences and cannot attain true happiness till he is out of it.. 0 7 8 Ekat anupreksa, Loneliness I am alone the doer of my actions and the enjoyer of the fruits of them Anvatranupreksa, Separateness. Otherness. The world, my relations and friends, my body and mind, they are all distinct and separate from my real self * Ashuch vanupresa, Impurity The body is impure and dirty Purity is of 2 kinds of the soul itself, and of the body and other things This last is of 8 kinds aasvaanupdaa| Asaranupreksa the cause of my mundane Passions, et Infiow The inflow of karmas is existenee and it is the product of Samvaranumreksa, Stoppage The inflow must be stopped 9. fagia, Nirja anupieksa, Shedding Karmic matter must shed from or shaken out of the soul. 10 ag, Lokanupreksa, Universe. The nature of the Universe and its constituent elements. 11. Bodhiduralabhanupreksa, Rarity of Right Path. 12. It is difficult to attain right belief, knowledge and conduct. g, Dharmasvakhayatatvanupreksa, Nature of Right Path. The true nature of Truth, 1. e., the 3 fold path to real Liberation.

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150 Tatvartha Sutram (These must be meditated upon again and again. As to the first kind of meditation, viz., transitoriness TRITATI, anit yanupreksa it must be noted that as Substance, every thing is permanent. Only get condition is transitory. Of the matter assimilated as karma and by the soul, that which is accepted by the soul is called 3919 Upatta. The rest is 9697, Anupatta matter which is not taken in by the soul, SUTRA 8 mArgAcyavananirjagathaM pariSoDhavyA. pariSahAH // 8 // Margachyavananirjarartham parisodhavyah parisahah For the sake of now-falling-off from the path (of Liberation) and for the shedding of Karmic matter, whatever sufferings are) undergone (are called) the 4 free "Sufferings." SUTRA 9 kSutpipAsAzItoSNa dazamazakanAgnyAratistrIcaryAniSadyAgayyAkroSavadhayA#715THTHIOMETEST: TATTTTY7*17TUNTIS farfa I EN Kautpipasashitosnadimshamasakanagnyarati stricharyanisa. dyashayyakroshavadhayachanaalabhaarogatrnasparshamalasatkara puraskaraprajnaain anadarshnani (The 22 afavel Sutferings are 1. Q Hunger. 2 pipAsA, Thirst 3 otta, Cold 4. sau, Heat 5. 177 , Insect bites, mosquitoes ele, 6 1174, Nakedness 7. fa, Ennui, dissatistaction, languor 8. , Women, 9. 9, Walking too ipuch , not to feel the fatigue, but to bear It calmly. 10 f49a, Sitting Not to disturb the posture of meditation, even if there is danget from lion, snake etc, etc. 11. *7*27, Sleeping. Resting on the hard earth. 12. sei, Abuse 13. Beating.

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14., (or 1), Begging in need) 15., Failure to get alms. 16., Disease. Nineth Chapter 19 151 (To refrain from begging even 17. . Contact with theory shrubs, etc Discomfort from dust, etc 18 H, Dirt. sarakAra puraskAra, Respect on disrespect. powers. 20., Conceit of knowledge. 21. ajJAna, Lack of knowledge 22., Slack belief. e g., on failure to attain supernatural SUTRA 10 sUkSmasAmparAyachadmasthavItarAgayogcaturdaza // 10 // Suksmasamparayachhadmasthavitaragayoshchaturdasha. In Suksmasamparaya, (the stage of Slight Passions", (1. e. where all the passions have subsided or are destroyed, except the slightest greed.) (In ) idamanyavItarAga, Chhadmasthavutaraga, (upazAntamoha, Upashantamoha) where all the passions are suppressed. (in una Ksinamoha where all the passions are destroyed, 1. e., to beings in the 10th, 11th and 12th stages of Spirituality, only) 14 (are possible, i. e.. all except the 8 sufferings, due to deluding karmas, viz. (1), Nakedness (2), Ennui, dissatisfaction, etc. (3), Women (4) niSadhA, Sitting or posture (5) Akroza, Abuse (6), Begging. (7) satkArapuraskAra, Respect and disrespect: (8) pradarzana, Slack belief. SUTRA 11 ekAdaza jine // 11 // Ekadasha jine. To f, Jina, Arhat, (ie., in the 13th, Gunasthana, spiritual stage the 4 af, Ghatiyakarmas, destructive karmas having been destroyed, only) 11 (sufferings are possible. They are due to , Vedanya, karma. They are :)

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152 (1) Hunger. (2) Thirst. (3) Cold. (4) Heat (5) Insect-bites. (6) Walking. Tatvartha Sutram (7) Hard earth-bed. (8) Beating. (9) Disease. (10) Contact with thorny shrubs, etc (11) Dirt. But as a rule, because the A, Mohaniya Deluding and, Antaraya, Obstructive Karmas are destroyed, these sufferings hardly ever arise. SUTRA 12 vArasAmparAye sarve / / 13 / / Vadarasamparaye sarve. To, Vadarasamparaya, the saints (who are below the 10th stage a, .e., who are in the 6th, 7th, 8th or 9th stages of spirituality, and) with slightly gross passions, all (the 22 af are possibe) Sufferings SUTRA 13 jJAnAvaraNe prajJAjJAne / / 13 / / Jnanavarane prajnajnane. Conceit and , Lack of knowledge, sufferings (are caused) by (the operation of ), Knowledge-obscuring Karmas. SUTRA 14 eq'anigiraziniziccefareret || 28 || Darshanamohantarayayoradarshana la bhau. , Slack-belief (by) agat, right-belief-deluding, and failure to get alms by Ty Obstructive, karma.

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153 Nineth Chapter SUTRA 15 cAritramohenagnyAratistrIniSadyAkrozayAcanAsatkArapuraskArA : // 15 // Charitramohanagnyaratistrinisadyakrcahayachanasatkarapuraskarah. Nakedness, Ennui, Woman, Sitting or Posture, Abuse, Begging, Respect and disrespect (sufferings are due to ) The right-conduct deluding karmas, SUTRA 16 marituaa: 118EUR 11 VedaniyoshesabThe rest (are caused) by tata, Vedaniya Karmas (They are 11 and given in the 11 th Sutra above) SUTRA 17 ekAdayo bhAjyA yugapadekisminnaM konaviMzati / / 17 / / Ekadayobhajyayugapadekasminnaikonavinshati From 1 to 19 at one and the same time can be possible to a saint; (but not more than 19.) This is obvious for there are 2 sets of contradictory sufferings, which can not co-exist, as. Heat and Cold. Sitting and walking and sleeping on hard earth. SUTRA 18 sAmAyikacchedopasthApanAparihAravizuddhisUkSmasAmparAya yathAkhyAtamiti afro 85 Sama yikachchhedopasthaparapariharavishuddhisukemasampar ayayathakhyatamiti charitram. (The 5 kinds of ) 420. arftar Right conduct (are:) (1) Arif, Equanimity, (2) BURG. Recovery of equa nimity after a fall from it (3) farfagre, Pure and absolute non-injury (4) THFUZM. All but entire freedom from passion. (5) Mirana, Ideal and passionless conduct. after fagft, Parihara-vishuddhi is found only in a man of 37 or 38

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154 Tatvartha Sutram years, who has served the a t Tirthankar for 7 or 8 years, 1. e., from the age of 30 to that of 37 02 38 He must have read the free Pratyakhyanapurva See Jiva Kanda-Gatha 471-2 SUTRA 19 anazanAvamaudaryavRttiparisakhyAnarasaparityAgaviviktazayyAmanakAyaklezA mit 79:11 PE 11 Anashanavamodaryyravritti-parisankhyanarasaparitya gaviviktashaypasana kayakhsa bahyam tapah. (ag Tapa, austerities are to external and writ, internal. ) External austerities (are 6.) 1. 977 Anshana, Fasting 2. TX, Avamodaryya. Eating less than one's fill, than one has appetite for. 3. CATIA, Vrittz-partsankhyana. Taking a mental vow to ac cept food from a house-holder, only if a certain condition 18 fulfilled, without letting any one know about the vow. 4. Fagftra17, Rasaparit yaga, Daily renunciation of one or more of 6 kinds of delicacies, viz 1. Ghee (Butter, clarhed butter.) 2. Milk Curd. 4. Sugar. 5. Salt. 6. Oul. 5. fafame , Vivikta-shay yashana, Sitting and sleeping in lonely place, devoid of animate beings. 6. 1972, Kayaklesha, Mortification of the hody, so long as the mind is not disturbed. SUTRA 20 prAyazcittavinaya vaiyAvRttayasvAdhyAyavyutsargadhyAnAnyuttaram // 20 // Prayashchittavinayavaiyavrtyasvadhyayavyutsargadhyananyuttaram The other, (1.e., Internal, ausrerities are also 6. 1. 91414e Prayashchitta, Expiation. 2. f9714 Vinaya, Reverence. 3. 777 Var yavrtya, Service (of the saints or worthy people.)

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Nineth Chapter 155 4. kar 14, Svadhyaya, Study. 5. pyren", Vyutsarga, Giving up attachment to the body, etc 19, Dhyana, Concentration SUTRA 21 navacaturdazapaJcadvimedA yathAkrama prAradhyAnAt // 21 // Navahcaturdashapanchadvibhedayathakramam pragdhhyanat (The per 79, Internal austerities) previous to 4217, Concentration (are respectively of ) 9, 4, 10, 5, and 2 kinds. 2 SUTRA 22 AlocanApratikramagatadubhayavivekavyutsargatapazcheda parihAropasthApanA : / / 22 / / Alochanapratikramanatadubhayavivekavyutsarga paschheda pariharopasthapanah. (The 9 kinds of sea, expiation are 1. atan, Alochana, Full and voluntary confession to the head of the order Sfato, Pratikramana, Self-analysis and repentance for faults 3 ag44, Tadubhayu, Doing both 4 7,Vryeka, Giving up a much-beloved object as a particular food or drink. 5. ", V yutsarga,Giving up attachment to the body 6. 79, Tapa, Austerities of a particular kind prescribed in a penance. 7. 7. Chheda. Cutting short the standing of a saint by way of degradation. oftere, Parihara Rustication for some time. 9 3479998, Upasthapana, Fresh re-admission, atter expulsion trom the order Any of the above 9 penances is prescribed by the Head, according to the transgression in ? particular case 109 8 SUTRA 23 5776177177925TT 1122 11 Jnanadarshanacharitropacharah. (fama Reverence is of 4 kinds:)

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Tatyartha Sutram 1. Galanta, Jnanavinaya, For right knowledge, 2. fasza, Darshanavinaya, For right-belief, 3. afferma, Charitravinaya, For right-conduct and 4. Rf4a4, Upacharavinaya, by observing proper forms of respect, as folding the hands bowing etc, etc,, SUTRA 24 prAcAryopAdhyAyatapasvizaikSyaglAnagaNakulamaghasAdhumanojAnAm // 24 // Acharyopadhyayatapasvishaiksyaglanagenakulasangha sadhu manojnanam. (angry Service is of 10 kinds, as it relates to the ) 1. 1914, Acharya, Head of an order of saints 347-714, Upadhyaya, Preceptor in an order of saints 3. afra, Trapasvi,, Saint who practises severe austerities as long tasts, etc. 4. **, Sharks ya, Student saint. 5. 19, Glana, Invalid saints 67, Gana, Brothers of the same order (gana.) 7. Fm, Kula, Fellow-disciples of the same Head. 8 49, Sangha, Whole order as such, (i e, all the 4 classes of which the order consists (1) fa, Rishi, Saint with miraculous powers (2) fa, Yati, Saint with control over the senses (3) ta, Muni, Saint with Visual and Mental knowledge, (4) alma, Anagara, Saint, a houseless ascetic. Or, all the 4 classes of the community, 2. e (1) afri, Yati, Monk. (2) ani, Aruba, Nun (3) 1147, Shravaka, Layman (4) 9.1, Shravira, Lay-woman 9. 814, Sadhri, Saint (of long standing. 10. Hala Manojna, Fopular saint, SUTRA 25 armagagaras F afe Ti il pynt Vachanaprichchhananupreksamnayadharmopadeshah. (anga, Savadhyaya, Study is of 5 kinds :) 1. Vachana, Reading,

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Nineth Chapter 2. 1, Prichchhana, Questioning Inquiry on a Doubtful point. 3. g, Anupreksha, Reflection or meditation on what is read 4., Amnaya, Memorising and proper recitation. 5 Dharmopadesha, Lecturing or delivering sermons. SUTRA 26 baahyaabhyntre|pdhyoH // 26 // Bahyabhyantaropadhyoh. (a), Vyutsarga, giving up attachment to wordly objects, is of 2 kinds :) 1. 3, Bahya Upadhi, Of external (things.) 2 a, Abhyantara-upathi, Of internal things (as the passions, etc.) SUTRA 27 uttamasaMhananasyaikAgracintAnirodho dhyAnamAntarmuhUrtAt // 27 // 157 Uttamasambananasyaikagrachintanirodho dhyanamantarmuhurtat. syAna, Dhyana, Concentration is confining (one's thought to one (particular object.) (In a man) with a high-class constitution (of bone, nerves, etc. e, the first 3 out of the 6 7 Samhananas, it lasts at the most for, 1. e,) upto one Antaramuhurta, (1. e., 48 minutes minus one 4, Samaya) SUTRA 28 ariircardqgarfa 11 25 11 Artaraudradharmashuklani. (It is of 4 kinds.) 1. 2. Artadhyana, Painful concentration, monomania, Rudradhyana, Wicked concentration on unrighteous gain, etc. 3., Dharmadhyana, Righteous concentration, 4., Shukladhyana. Pure concentration. 1. e., concentra tion on the soul,

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Tatvartha Sufram SUTRA 28 pare mokSa hetU // 29 // Pare moksa betu. The last two (47a, 407) Dharma and Shukla, are the causes of Liberation. (The other two 2017, 1911 are the causes of mundane bondage.) SUTRA 30 pArtamamanojJasya samprayoge tadviprayogAya smRtisamanvAhAraH // 30 // Artamamanojnasya gamprayoge tadviprayogaya smritisa maavaharah. A h, Painful concentration or monomonia (is of 4 kinds.) The first kind of) monomonia, (as afer Anista sam yogaja), On connection with an unpleas'l'object,) to repeatedly think of separation from it. SUTRA 31 viparItaM manojJasya // 31 // Viparitam manojnasya. (The second monomania is its opposite, 2. e. referint Istaviyogaja). (On being separated from a pleasing object, to repeatedly think of reunion with it, SUTRA 32 aat 113711 Vedanayashcha. The third monomania 15 (defama, Pida chintavana, X On being affeicted) by a disease or trouble (to be repeatedly thinking of becoming free from it.) SUTRA 33 FiraTall 3311 Nidanam cha. (The fourth monomania is :) Para, Nidano (On being over anxious to enjoy (worldly objects and not getting them in this world, to repeatedly think of gaining the m) in future,

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Nineth Ckapter 159 SUTRA 34 Tafacarca fara TARPUSTITE PRYH Tadaviratadesha viratapramattasamyatanam. That (peta, Painful concentration is possible only to a man in any of the following stages of spirituality 41, :) graca, Avirata, Vowless, 1. e., in the first 4 stages. erfaceDeshavirata. With partial vows, 1. e.. in the 5th stage, qa, Pramattasamyata Monk with some carelessness, i, f., in the eth stage. (But in this last there can be no ndana,) A vowless person may be a wrong believer or a right believer. Thus there are 4 kinds of souls for painful concentration viz., wrong, believer, right beleiver ; partial vower, imperfect vower The concentration is worst in a wrong believer and begins to be milder and milder on wards till we reach the man with all vows but which are kept imperfectly. SUTRA 35 himAnatasteyaviSayamaramaNebhyo raudramaviratadezayiratayA // 35 // Himsanrtasteya visayasamraksanebhyoraudramaviratad eshaviratayoh. In, Wicked concentration (is of 4 kinds :) 1. Waac, Hinsananda, Delight in hurtfulness 2. wafara , Anritananda, Delight in falsehoods. 3. 919, Steyananda, Delight in theft. 4 fama diramaz, Visaya Sanraksanananda, Delight in preservation of objects of sense-enjoyments (This is possible) in the Avirata, (1, e the first 4 and in) Deshayrata (z. e., the 5th stages.) The degrees are the same here as above under Sutra 34. The wrong believer is the worst off. SUTRA 36 pAzApAyavipAkasaMsthAnaviSayAya dharmyam / / 36 // Ajnapayavipakasamsthanavichyayadharmam. wofen, Righteous concentration (is of 4 kinds, 2. e.,) contemplation of:

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160 Tatvartha Sutram 1. fara, Ajnavichaya, The Principles taken on the faith of the Scriptures, as being the teachings of the Arhats. 2.491994, Apayavichaya, As to how the universal wrong belief knowledge and conduct of people can be removed. 3. Fanfa2, Vipakvichaya, The fruition of the 8 kinds of karmas. 4. rafae7, Sansthana vichaya, The nature 'and constitution of the Universe. [This is possible from the (agar ) 4th to the (ATATURA) 7tht Spiritual stages.] COVed. SUTRA 37 za kle cAye pUrvavida: 37 Shukle chadye purvavidah. (447277, Pure concentration is also of 4 kinds :) The first 2 kinds of pure concentration are only possible to saints) possessed of a knowledge of the 14 ga Purvas. (This is always present in the 8th and higher spiritual stages 40199 up to 12th.) SUTRA 38 perforat: Il 25.11 Parekevalinah. The last 2 )kinds of yerinta Pure concentration are peculiar) to the man of perfect knowledge afor (kevalin.) SUTRA 39 pRthaktvakatvavitarkasUkSmakriyApratipAtivyaparatakriyA nivartIni // 39 // Prithaktvaikatvavitarkasuksmakriyapratipativyuparata riyanivartini. (The 4 kinds of grammaa Pure concentration are :) (1) face foar, Prithaktva vitarka vichara, Absorption in meditation of the SELF, but unconsciously allowing its different attributes to replace one another. (2) arma Parrot Paarl, Ekattva vitarka vichara, Absorption in one aspect of the SELF, without changing the particular aspect concentrated upon

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Nineth Chapter 161 (3) amaren garaian, Suks makru apritipati, The very fine vibrators movements in the soul, even when it is deeply absorbed in itself, in a kevalin (4) ma fal frafat: Vyuparatakriyanivarti, Total absorption of the soul in itself, steady and undisturbably fixed without any motion or vibration whatsoever, SUTRA 40 zyekayogakAgrayogAyogAnAm // 40 // Tryekayogakayayogayoganam. These 4 kinds of y ear, Pure Concentration inhere in . (The 1st quam fany, Prathaktvavitarka, vichara), in (the Saint) with 3 vibratory activities of the soul through mind, body and speech (The 2nd, wir faran fata Ekatvaritarkayichara), in (the Saint) with only any one of the 3 vibratory activities of the soul ;) (The 3rd, TH Paisaraifa, Suksmakriyapratipati) in (the fu trafor Sa yogakeyalin in the 13th stage, JUART, The yoga 18) by the body (only 1) (The 4th, 47 farafi, Vyuparatakriya Nuvarti, in (the par mafa, A yogakevalin, in the 14th stage, Juan, There is no yoga or vibratory activity of mind, speech or body. SUTRA 41 ekAzraye navitakatrIcAre pUrve / / 41 / / Ekashrayesavitarkavicharepurve. The first 2 (kinds of Pure concentration are) attainable by one with Scriptural knowledge and consist of meditation upon a part of the Scriptural knowledge. (in the concentration the part meditated upon, may change in character or aspect SUTRA 42 prayonAraM dvitIyam // 42 / / Avicharam dvitiyam (But the 2nd (kind of Pure concentration is) free from any such change

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162 Tatvartha Sutram SUTRA 43 vitarkaH zrutam // 43 // Vitarkah shrutam. faa, Vitarka, means Scriptural knowledge. SUTRA 44 vIcAro'rthavyaJjanayogasakrAntiH // 44 // Vicharorthavyanjanayogasankranti far, Vichara, means f Sankranti, 1 e., change in , Artha, the object of concentration itself, in, Vranjana, the verbal expression, or in 1, Yoga, e, in the vibratory activity with which the concentration is going on, i. e, mind, speech, or body SUTRA 45 samyagdRSTizrAvakavitAnanvA vayojakadarzanamohanako pasamakopazAntamohakSapakakSINamohajinAHkramazo'sakhyeyaguNanirjarA // 45 // Samyagdristishravakaviratanantaviyojakadarshanamohaksapako. pasamakopashantamohaksapakaksinamoha jinah kramashoas amkhyeyagunavirjara. The af, Avipaka, voluntary shedding of karmas (in the highest degree of each condition occurs) to an innumerable-fold extent in each of the following stages, compared with the one immediately preceding it. (The first mention is of the condition of right belief, 1. e, the 4th stage in Spiritual Development. In this the shedding is inumerable-fold, g, compared with the condition of the soul just before it acquired right belief. The stages as mentioned are:) fe, Samyagdrsti. One who has right belief, the 4th g stage. This stage is reached by (344, Upashama). The subsidence or by (g, Ksayopashama) Partial destruction subsidence and operation of the passions which feed wrong belief (t), and of 3 kinds of agama, right-belief deluding karmas. 21, Shravaka, One who takes the layman's vows 1. e., partial vows, the 5th (faca) stage. By , Ksayopashama of 4 Passions which obscure renunciation.

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Nineth Chapter 163 fara. Vrata A Saint with full vows in the 6th (a), and 7th (27TH) tages. By K sa yopishama of the 4 passions partena which obscure total renunciation Baafia, Anant avijojuka The same, when he transforms the karmic matter of passions which feed wrong belief, into a lower or less injurious kind of karmic matter of Passions, THE EM, Darshanamohaksapaka The same when he destroys the 3 kinds of right-belief deluding karmas 24974, Upashamaka Asaint in the 8th, 9th and 10th gora stages, when his (fansapl) right-conduct deluding karmas are subsiding. 392ATE, Upashantamcha In the 11th your stage. when his right-conduct-deluding karmas have totally subsided, 17, Ksapaka, A sait in the 8th, 9th and 10th stages, when he is destroying the right-conduct-deluding karmas. FTOHTA, K sinamoha. In the 12th stage, when he has destroyed totally the right-coduct-deluding karmas far, Jina In the 13th stage, when he becomes , Kevali, ir, Omniscient, after having destroyed all the 4 aferarent, Destructive karmas, 2. e. knowledge, conation, nght-belief and right-conduct deluding karmas, and obstructive karmas, (Wayuta, Friaracorto, 14, 1) In the 14th TURIT, stage, the 4 "II, non-destructive karinas are also totally destroyed SUTRA 46 pulAkavakuzakuzIlanigraMthasnAtakA nigraMnyAH // 46 // Pulakavakushakushilanir granthasnataka nirgranthah. The Nirgranthas, the possessionless (or saints are of 5 kinds ) 1 Pulaka, (177). Like the husk, r. e, some times there is a very slight lapse in the perfect observance of the primary vows (gu, Mulaguna). 2. Vakusha, (954). They are still slightly coloured by some consideration of their body, books and disciples 3. Kushila, (PH). Sometimes there is a very slight lapse in the perfect observance of their secondary vows, (374U, Uttra guna.) 4. Natgrantha, fai'is. The absolutely passionless, in the 11th

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164 Taivartha Sutrram 5. and 12th stages. Snataka, Faiq The Kevali, in the 13th and 14th stages. SUTRA 47 saMyamazra tapratisevanAtIligalezyopapAdasthAnavikalpataH sAdhyAH // 47 Samyamashrutapratisevanatirthalingaleshyopapada sthanavikalpatah sadhyah. The distinctions (between the possessionless saints) should be considered with reference to the following (8) matters 1. Samyama (1911), 5 sorts of conduct Sruta, (sa), Sciiptural knowledge 3 Pratzseruna, (ufmani), Liability to transgression under another's complusion Tirtha, (riter), Contemporary or successors of the Tirthankaras. 5. Linga, (Bari, Sign, i e, cant #41 114)!, both in mind and exter nal observances, and saint cofil, less in mind and more in paternal observances. 6 Leshya, (841) Thought colours 7 Urupada, (79",), Whether the ints woulil berehorn in the heavens or attain liberation Sthana, 41-17, Thel stages of conduct and degrec of sub jection to the l'asion,

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adhyAya dasavAM CHAPTER X. SUTRA 1 mohakSayAtjJAnadarzanAnaggagAlagayakSayAcca kevalam // 1 // Mohaksayatjnanadarshanavaranantarayaksayachchakevalam FAR, Pettect knowledge (15 gained by destroying the 14, deluding karmas (in the end of the 10111 0el. stage and then by simultancous destruction of knowledge and conation-observing karmas (141904, +1674 -i), ani ni obstructive karmas (91974) (in the end of the 12th T79199 stage SUTRA 2 sandhadevanAnanyA na rana, maritramono mokSa. // 2 // Bandhahatrabhavanirjarabliyam kritonakarmavi. Pramukso mokrah T.1 Liberlin thete:102 liom ill kaumic matter, owing to the n ew song 2018 D a nil tu thedding (of all the kama) The karmas la destroyed is pret stoles 14 Primei junathinas stages of Spiritual Development. The thought lunity of the 50u! due to - Ulr', (portu 71%, Urma, suheln ipl. i. su:, Dettol ingi. Karopashua, Destruction subsidence, of cata, Binhver felului la arms and it, (Yoga), vibrations In the soul urocallid Tal, Gunasthanas (lit The stain place mi istributes or froit, Parinama, thou Ehtiruvity.) Their 14 names 10 1.1020164, Mith valia Wrong belief Delusion. The thought activity of the soul due to the operation of the 79727 at 19, right helicf-doluding karmas In this the soul does not oelieve in the night path in Liberation. Proin the 1st 1. e., thus gr47, Gunastkana the soul gues to the 4th (YU*1777, Gunasthana) always.

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166 Tatvartha Sutram MIC, Sasadana, Downfall. When there is operation in the 4th stage of one of the 4 P 454, Anantanuban. dhikashayas, Error-feeling passions, i. EUR., anger the soul falls down to the 1st stage through the 2nd and the thoughtactivity in the passage through, is called FIATH, Sasadana 148, Misra, mixed Operation of freenia, Samyakmithyatvamohniyakarmas or Misra Mohniya. Belief in tight and wrong at one and the same time. This is reached always on falling down from the oth stage HARGAREG, Ariratasam yaktva Vowless right beliet. Beliet is produced by the 34774, Unashama, subsidence of the 4 487199-6t7.777, Anantanubandhikasayas, Error-feeding pas. sions and one are three kinds of pria atat, right-belief-deluding karmas respectively, r. e , one for a soul who has never been or three for a soul who has been in possession of 4 *, Sam vaktva, right belief The soul lere has belief in the Path of Liberation, but cannot observe the rules of conduct for attaining Liberation. 3 kinds of thought-activity may be noted in this stage. (1) 24274 rum, Upasamasam raktu is attained by the 79R14. Uapasama, subsidence of 5 or 7 kinds of deluding karmas. (2 afax4544, Kshaykasamg'akta is attained by the destruc tion of the 7 sfat prakrties, TAP, Ksavonas hamasamyakta is attained by the destruction or subsidence of 6, and the continuous operation of the 7th, 2 e, p erfona, Samyakprakrti mith vatva, right-helief clouded occassionlly by the slightest wrong belief. This 3rd kind of thought activity is characterised by P, # r, 1 e., the 3 de fects 1 Clala Of being shaken in his right belief, e. 8., tbink ing that, worship of storie? 14. Santinatha will bring fia, calmness, or that of giaa 14, Parsvanatha will remove obstacles, etc., etc., whereas all Arhats are the same. Mala Of having the thought activity soiled by onc or more of the defects on, transgressions, c. 8, 791, Sanka, doubt. mien, Kanksa, desire of sense pleasures fafanfar, Vichikitsa, Hatred of the sick and deformed, 31 etc.

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Tenth Chapter 167 6. quaerit, Anvadristipras ansa. Thinking admiringly of wrong believers and waad, Anyadristisan stava, Praising wrong believers. 3 m, Agadha Of losing firm hold of right belief, e. g., dedicating a temple and still thinking it to be one's own property, 5. faza, Deshavirata. allial vows. Taking the Partial vows. All the 11 PARI, Pratimas or stages of a layman's life come in this. (These are given on page, 118 Chapter VII, 20.) Tarra, Pramattavirata, Imperfect vows After renunciation of all worldly objects. still occasionally to turn the mind to the service or needs of the body This is, the pramattabhava careless slackness in concentration. Henceforth the stages are all in the life of a gf, Muni, Saint. 4749fara, Apramatariyata Perfect vows. Renouncing the careless slackness of the 6th gunasthana, and being absorbed in spiritual contemplation (4F2, Righteous concentration of the highest type ) From here, there are 2 saft, Srenis, ways of ascent (1) muut. Upasamasrent in which the ARA', right-conduct. deluding karma subsides. (2 9F , Ksapakasreni, in which it is being destroyed This last is the neccessary way to , Moksha, Liberation. qyear, y, Apurvakarana New thought activity, #tu, Karana or thought-activity which the saint's soul had never yet acquired This is the beginning of the 1st 73A, Sukla. dhyan, pure concentration on the pure , Atma or self front. A nivrttakarana. Advanced thought-activity. Special thought-activity of a still greater purity. A stage of qalma, Prathamasukladhayanu, 1st Sukladhyana. 10. Terutra, Suksmasamparaya Slightest delusion. All passions are destroyed or have subsided, except H THOTTA, very slight nominal greed, this 16 also 1st Shukla dhyana. 11. 97277AT , Upashantamoha, or 39811-47.914, Upashantakasaya, subsided delusion. A thoughtactivity which is produced by the 34818, subsidence of entire 91 14 right conduct-delud - ing karmas. This is also 1st Shukladhyana. A saint must

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168 Tatyartha Sutram 13. fall down from herc. But if strong enough, he can resume ascet from the 195, Kshapaku mode of ascent in the 8th stage. 12. TH, Kshinamoha. Delusionless The entire f ata, right-conduct-deluding karmas are destroyed in this stage. And the thought-activity produced belongs to the 2nd 4754*, Sukladhayan The saint attaining this, dose so directly from the 10th stage without passing through the 11th stage. spatiitafa, Sayogakeval, Vibrating-Perfect soul Before commencing this thesoul must have destroyed the three remain. ing af19-, Destructive karmas . (anula iacuta, *714) Knowledge obscurug. conatron obscuring and obstructive karmas. Here the soul becomes mor, Arhat or Perfect soul in human body with vibrations in it. Preaching and Peregrinations belong to this stage. qartist, A yoga-kevali, Vibrationless perfect soul This is attained when there is betore the sayoga kevali's Liberation just enough time to speak out the 5 letters 9.,3, n. In this stage-a very brief one indeed the vitrations of the holy body cease, and the soul attainig Peace and Bliss SUTRA 3 auzami dibhavyatvAnAM ca / / 3 / Aupasamika dibhavyatvanam cha There is also non-existence of a hhava or thought-activity) due to the operation, subsidence and to the destruction-subsidence and operation of the karmn, and of tra thavyatva, (1. e., the capacity of becoming liberated. (Of course the pat kshayrka, thought-activity due to a total extinction of karmas, is retained, and also a Parinamika . the own natural-activity of the soul i, e, its a Juvatva, oulness or livingness) SUTRA 4 anyatra kevalasamyaktvajJAnadarzanasiddhatvebhya : // 4 // Anyat kevala samyaktvajnana darsana siddhatvabhyah. Otherwise there remain Feat perfect-right belief, a perfectright knowledge, in perfect conation, and Ag the state of having accomplished All (Perfect conation and perfect knowledge imply perfect power

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Tenth Chapter 169 also. SUTRA 5 a 2777P TEATTI-FETA!! Yll Tadanantaamurddhvam gachchhantyalokantat. After that (liberation from all karmas Page #184
170 Tatvartha Sutram SUTRA 9 kSetrakAlagatiliMgatIrthacAritrapratyekabuddhabodhitajJAnAvagAhanAntarasaMkhyAlpabahutvata TEZIT : II E!! Ksetra kala gati linga tirtha charitra pratyoka buddha bodhita janana vagahanantara samkhyalpa bahutvata sadhyah. (The Liberated soul) should be considered (with reference to the following.) 1 Space (1) The liberation is in its own self (2) The Liberated soul is in fata: Siddhaksetra, the place of the Liberated. (3) The place of the Liberated. 7 Akasa space. (4) The place in its last incarnation, such soul could have been born only in one of the 15 ** Karmabhumis in the 21era Dvipas, (5) The Liberated soul in the 21 Dvipas may have been in the 15 barma bhumis, but being kid-napped may have been left any where in the 2 dvipas, from which be attained Liberation. Therefore the place of the Liberated is as big as the 21 dvipas, 1, e. 45 lacs yojanas in diameter 2. inKala Time (1) Liberation takes place only in one samaya (#4). (2) Liberation takes place only when the last incarnation 16 in the end of the 3rd or in the 4th age of the wafat, Avasarpin. But those born in the 4th can attain salvation in the 5th age. And in the. antaa, Utsarpins, in the correspooding ages! But in kid-napping from fame, Videhas, in al ages, as also in the Videhas, from where is Liberation at all times. 3. a, Gatr. Condition of Existence. (1) Liberated soul is in the 5th or feruana Siddhagati. (2) Liberated soul comes up only from the human condition of existence. 4. Fatm, Linga. Sex:(1) There is no sex in liberated state. (2) In the last incarnation, the soul may have

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Tenih Chapter 171 been feminine, masculine or common in thought-actrity or bhavas (fin) in ascending up to the 9th stage. In the 10th stage there are no such bhavas, but the body must be masculine dravya (dravyaliMga). 5. stei, Trytha (1) Liberated soul wasa darat, Torthankara. (2) was not a Tirthankara. 6. s, Chartra, Conduct. According to the particular conduct which led him to Liberation. 7. 4 , Pratyeka buddha bodhita Where he was led to the path of Liberation by his own intuition or by the preept of another 8. 1a, Jnana Knowledge. According to the kinds of knowledge which preceded perfect knowledge (MW) They may be 2, 3, or 4 kinds 9. E", Avagahana, Stature, ie the form and stature of his last body Maximum 525 40", Dhanusa=2100 874, Haths. Minimum 31 Haths. 10 PR Antara Interval. When one or more souls are Libe rated, there may be a minimum interval of one 144, Samaya a maximum interval of 6 months. before others are Liberated. It the rise of Liberated souls is continuous, it must continue at least for 2 samayas and at most for 8 samayas. 11. ell, Samkhya Number (1) Minimum 1 soul in one samaya. Maximum * 108 souls in one samaya (2) In every 6 months, and 8 samayas. 608 souls must be liberated 12 W Alpa bahutva. Quantty, as to more or less : go from the region of their birth. Less will go when kid-napped. (2) Less from 4 Jambu dvipa. More fromm warene, Dhataki khanda still more fro Tay Puskaravara dvipa.

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