Tattvartha Sutram

Author(s): Adishwarprasad Jain
Publisher: Adishwar Jain
Catalog link: https://jainqq.org/explore/011107/1

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FOREWORD atvarch Sutra is rightly termed and known as Jainn Bible and enjoys the unique distinction of being icgarded as an authorita. te 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 Prasadl from the central Jain Publishing House Arrah as Volume II of the sacred books of the Jains, The publication soon got cxhausted and for the last 15 y cars copies of this publication were not at all availablc. We had a great longing to bring out a second edition and were in contact with the Trustees ot R. BIL Jaini Trust but our cfforts did not hear fruit. Somc cnthusiastic Juins wishing to avail of the presence in the Capital of India of over 800 delegatcs of 80 countrics of the world in UNESCO Conference and 100 delegates to the Buddhism scminar thought of holding , seminar on Jainism and universal pence and Ethibition of Jain Art and Culture One of the main items for the seminar was presentation of standard vocks on Jainism to the national labraries of foreign countries and to the cmminent dclegates of UNESCO Conference and Buddha Jayanti The idea was talked over to Shri 103 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 huis zeal and untiring efforts Under his direction a few benevolent Jains readily came forward to donate for the entire poper required for this publication Acharya Shri under his direct supervision got the tout typed for press purposes and looled 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 fer 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 RB JL 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 Basheshar Nath Jain, Pahar Dhiraj Delhi and Shree Munendra Kumar Jain, AI AID who have helped us at all stages in bringing out this publication in such a short time, Delhi 30th Noverrber, 1956 Adishwar Prasad Jain M A for Controlling Authority BARRISTER CHAMPAT RAI Jain Trust DELHI

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ce . me yn more you . it Shri 108 Vidyalanhar Acharya Desh Bhushan Maharaj

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INTRODUCTION The author of Tatvartha Sutra is the most famous disciple of the universally worshipped saint, Kunda kunda Thus 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 shloha is found appended in the end tattvArtha sUtrakari gRdhrapicchopalakSitam / vade gaNIndra mayAtam uyAsvAmI munIzvaram // The age of Kundakunda and Umasyami 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 accept ance and reverence, both from the Svetambaras and Digambaras Place of Tatvartha Sutra in Jain Sacre Literature Our revered author, Sri Umasvami, flourished A V 714-798 If Lord Mahavira attained Nirvana in 527 BC, then Umasyami lived 135-219 AD This is roughly the tradition Anyhow, Tatvartha Sutra is a very old book, 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, Tatvartha Sutra has descended from the sixth Anga, Jnatridbarmakatha, 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 BC), of the wisdom of the two Bhadrabaus (400 BC), and then forms the first glorious successor of the great works of Kundakundacharya (100 AD), and then looks forward about the same distance of time ahead to the learned and lucid Prakrit Gachas of Sri Nemi Chandra Siddhanta Chakravati (1000 AD) 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 Tatyartha 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 dazAdhyAye paricchinne tatvArthe paThite sati / phalasyAdupavAsasya bhApita munipugave / / It is deservedly the text-book of the religion of Tirthamkaras par ercellence 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 Syctambara version Umasvati His spiritual desccnt is given below It is known that Umasvami renounced the world at the carly age of 19 years He remained an ascetic for 25 years Then he became the head of ascetics (Acharya) From these we got the following brief sketch of dates in his life A very interesting story is told of hon this Great Gem of a Jain sacred book came to be written In Gujarat (Saurastra) there lived a Jain layman, Dwaipavaka He was a very pious man and withal learned in Jaina religious lore He was anxious to write some really gicat Jain book But worldly cares forbade the cxccution of such an unu orldly 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 lic had to go fasting for that day For the theme of his book lic took Liberation And put his resolve that very day in practicc Hc thought out and made the first aphorism as PETE MA 7 1 2 Belicf-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 Dvaipayaha 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 him The Saint's eyes fell upon the aphorism on the pillar He thought over it for a moment and then added the word Frih before it, and departed When Dvaipayaka returned and saw the correction in his adhor. ism, 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 bumble and beart-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 bad 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 Tatyartha Sutra, The book is an exposition of the 7 Principles of Jainism, i, 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 Ther 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 Justification 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 deliver ance 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 nyji junyj TATVARTHA SUTRAM Saudharama Indra enquired the gist of the following verbes from Indrabhuti Gautama with a view to bring him before Lord Mahavira kAlya dravyaSaTka navapadasahita jIvaSaTkAyalezyA / pacAnyecAstikAyA pratasamitijJAnacAriyabhedA // ityetan mokSamUla tribhuvanamahita proktamahabhirIza / pratyeti zraddadhAti spRzati ca matimAn ya sa vai zuddha dRSTi // se "Three (divisions of) Time, (Present, Past and Future), six Dravyas (substances) with nine Padarthas (categories): six kands of embodied souls, sir thought-points', the five Astikayas (embodied substances)', the five Vratas (vows), the five kinds of Samitz (carefulness)', the five kinds of Gatr (conditions of existence), the five bands of Jnana (knowledge)," the five lands of Charita (conduct), these are the root principles of liberation, as described by Arhats (the adored ones] who are perfect ani the great lords of the three worlds, (upper, middle and lower) Thc w.senan wbo knows these, is convinced cf them, and who realises these, s ver.ly one who has attained right belief These two Gathas of Prakrit Language are on the bass of Bhagwati Aradhana - siddhe jayappasiddhe cauviha bhAgahaNAphala patte / vadittA arahate voccha pArAhaNA 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 Ar ats (the adored ones) I shall speak of the devotions in thair order

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prathama adhyAya FIRST CHAPTER SUTRA 1 samyagdarzanazAnacAritrANi mokSamArgaH // 1 // Samyagdarsana jnanncharitrani moksha.margah. (1) frapanth Sanyagdarsana, Right Darsana (beliet) fra prema Samyage juana, Right Jnana (knowledge) FREIRE Samyak Chartra, Right Chantra (conduct) Alenari Moksha-margah, the path to libcration 1, Right belief, (right) knowledge, (righe) conduct, these (together constituto) the path to liberation COMMENTARY Right belief, Right knowledge and Right conduet are called the three gems (Ratna-traya) in Juin works Bach of these threr can be conndered in its three-fold aspect, vix, the subject, the object, and the means For example, in nght belief there is thc believer that which is believed and the means of belief Similarly in right knowledge there is the knowcr, the Imoun and the means of knowledge and in right 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 is 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 infinite bliss The way to liberation on the attainment 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 mast be simultaneously pursued The path may be compared to a ladder with its two side-poles and the centeral rungs of rounds forming the steps The side-pieces are right belief and night knowledge and the steps, gradual stages of night

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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 Tbus a simultaneous pursuit of right belief, right knowledge and right conduct is enjoined here Of those three, right belief is the basis upon which the other two rest. It is an essential preliminary to right knowledge. It is the cause and night knowledge is the effec:, 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 to find night belief mentioned first then right knowledge and lastly right conduct SUTRA 2 hattvArya zraddhAnaM samyagdarzanam // 2 // Tatvarthe-eradhanam Samyagdarsadam. (2) Belief or conviction in thiogg ascertained as they are, (18) night belief SR Tatvartha At Tatva really means tharness, a thing as it 18, Artha means that which is ascertained 97 Tatvaratha means things ascertained as they are Tatvas may be translated as the Principles of Jainism tattvArya Tatyartha-tattvenabartha >>-By thatness ascertained object Object which is ascertained by thatness That which is ascertained by it own thatness -Objects as they are. tona Sanyaktia or 7975787, Samyagdarsna, is of 2 kinds 177 Sarag Samyaktra, belief with attachment This is indexed by the 4 signs of - (1) 5557 Prashama, calmness, non-operation of error-feeding passions and of deluding Karmas (2) 997 Samvega, fear of mundane existance in 5 cycles of wanderings -- Dravyo, matter, 5 Kshetra, plece, 7 Kala, time, AR bhara, thought-condition of existance, bhava, thought-activity (3) 556-91 Anukampa, compassion for all living beings (mobile, 78 Trasa and 7 Sthaar ara, im-mobile)

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First Chapter (4) fena Astikya, belief in the principles, soul, non-soul, etc Vitraga Samyaktva, belief without attachment, 1e, the purity of the soul itself 1 SUTRA 3 tannisargAdidhigamAdvA // 3 // Tannisargadadhigamadva. (3) 5 This (right belief is attained) by (1) fair Nisarga, intuition, independently of the precept for others; or (2) Adhigamaj intuition, acquistion of knowledge from external sourses, e. g by precept of others or reading the ccriptures In reality, right belief is the result of - (1) Upushama, subsidence, (2) Kshaj opashama, destruction-subsidenes or partial subsidence, destruction and operation, and, (3) Kshaya, destruction, of 'a media an' Darshana Mohniya Karma [right-belief-deluding Karmas] and, the four Anantanubandhi Kashaya, the four error-feeding passions g These are internal, but there are external causes as -- (1) Dravya, matter, e g, images of adorable i Arhat, precept, rememberance of the past lives, etc (2) Kshetra, place, eg, a ence or where the Lord preach the Truth Samavasarna, Hall of Audi (3) ar Kala, time, 1. e, right belief is attained only when the interval to the sculs attaining biberation is less than half the time taken by one soul in its matter cycle, 1 e, in its emobodiments in all matter (segana fata, Ardhapudgala-parivartana) (4) Bhava Karna, thought-activity, this is called efficiency, or Karna It is the 5th of the fo Labdhis, The five labdhis attaiments, are af Kshayopashama labdhi, destructive-subsidential attainment, attainment by a soul (by the subsidenee, destruction and operation of certain Karmas) of such sences, mind, etc, that he may be able to acquire right belief

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Tatvartha Sriram figuring thing Vishudhz labdhi, vistoe zttainment, attainment of a disposidon for good and against bod actions. EP17 , Deshana labdhi, precept attainment, attainment of me inclination to loot be Truth. Thi: reduces the Far Sthiti, duration of Karmas czcepet the 7 Agurarma, the age Karma, te a MLZimm TTET E Koda bodi, crore of crores and a minimum of one COTE DTF Sagras TAP Tea Pragingga labdh, competency attainment, attainment of thought-activity thich further reduces the fag Sthiti, duration of the 7 Kermasie, all ezcept the First Ayukarma, age Kerme But 28 to intensity of fruition the redaction apphes only to demaritorionas Karmes. The meritorious Rarmas are proportionally increased in intensity of fruition ( aft Anubhasa) ming Karna labibi, ficieny attainment, transment of thonght activity which mut cenge right belief in poi Antar muharta, within 43 minutes. Of these 5, the last can be attained only by soul cepable of attainio liberation and the remaining four by 212 SUTRA 4 . novANIvAtrapAdanaMbaranigarAnomAsasvam // 4 // JiTL.IVestuva barcha Samvaru nirjaa mokehus tatvan (4) The Top Tetras, principles (ere) et Jiva, soul spots Ajira, ROZsoul, Pep Asrara inflow (of larmic matter into the spl) * bandha, bondage (of soul by Earmic matter]. * Samara, stopage (of inflow of termic matter into the soul) Prom Nerjara, shedding (of karmic matter by the soul (and) at Moksha, Liberation (of soul from matter] Note 1 Soul's characteristic is 9771 Chetna, consciousness It is of 3 kinds 21 Jnana chetana, consciousness or experience of pure lonowledge 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 F1 Karma chetana, consciousness of experience of action 3 797 Rarma phala chetana, experience of fruition of karmas state Ajna, non-spnl is that which is deriod of all these 3 kinds of consciousness Note 2. Many Sacred books treat of 9 F Padarthas, categor1es. They add to these 7 tatvas, Punya and 779 Papa, merir ma zervirit. But these two are really included in the third and fourth

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First Chapter principles, fifa Asrava and Banaha, the inflon into and bondage of the soul by good or bad karmic riatter according to merit or demirt (trcatcd of in Chrper VIIT, 25, 26, belon ) is the actric cause Note 3 These 77777 tatia, principles are cridenrly neccesars and sufficient. They are necessary, Iccause there must be at least ttro erhaustic categories of the unit cred By dichotonys they are logicalls prefect They are the soul and the non-soul Their union in manifest in the world The absolute liberation of con from the non-soul is the ultimate goal, thereforc als Moksha, categors placed last in the Sutras Its immcdiatc causes are storage and shedding of karmas Therefore 17 Samsara and Norjara procede no Mokshet in thc enuncration Stopnge and shedding are necessithtod by the inflow and bondage of karmic matter therefore 574+Aard and 54 Bandha are gis en as the third and frurin carccone Thut me sec that the 7 tafrac are necessar They are suffaent also Soul and non-soul together constitute the universe II they are separated, nothing more 18 nceded if they arc united, as they are found to be in the torld, then the cause of their union, the union itsell the storage and the gradual and then the final destruction of the union are the only possible rays of considering them Thus the scven principles are sufcunt also en tatvas substances are onls tro: soul and non-soul Nonsoul is all that is not soul Therefore the really knon ablc and worth-knotting obicct is the soul in mm Gatha 20 of what are Darsana Pahuda it is end, I NETT F78' "Nichchaya do appanam Harar sammaltam", c in rcalicy soul's oun nnturc is in Samyag darsana Belici, ctpercintial belief in real soul itself is Samyag darsana Docs not the Greek philospher also teach us "know thyself, "Gnoth caution" SUTRA 5 nAmasthApanAdravyabhAvatastanyAsa // 5 // Nama sthapana dravya bhavatas tannyusah-(5) By Nama, name, Sthapana, representation, Dravya, privation, Bhava, present condition, their 5914 Nyasa, ospects, (are Known) They (772pagmifit right beliel, etc, and fun-fraif soul, non-soul, etc.) can be considered in four aspects or fur Nakshepa -

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Tatrarcha xirap 11) - Vatra rirsicra, ramci negatic aspecs, that le the name is attribu*c] 1or the cream of the object a hich docs 70: roscere the qual es connic b ic nome A a man mat be called iing or Sruth can he is nie chce a lang nor smith 121711: Surarara q siera, repicacita:i aspect. Reprecitation of one :1.73 b, anche: c.8. ns2.lat on of Lord Mahavira.na marble o dogond imisa 0-9 Algebra saking X to be equal to so and so Inc- called - i, Tadakcra sthapara or i Saithe::c rbcrarcentat.se and the reprccented are m.lar 17 sure the circ: :=- - - , Aladinara sthapara o Asco.2, , the:c7c!c 2: 1ebcas no rescmblance to that is repscreated Such :ep-c:chtarom ol the T Ariats (che Adored oncs).: ro: allo-c nths , Huraa Arasaryin the acon of deceased in c.ch the-c are special features of decrease e birth of a causatcr :02 'si Tortharlara, etc (3) TR Dra'ya shpa polasc aspect. The absence of an attributc in a cub,cos -hcs it possessed in the past or must possessin tnc furure, the attribu76 of 2 nazc thc qualities of which one does not possc eros, ainough one possessed them in the past or is sure to possess ttcm in irc future, CE, a Dowager queen may still be callcd quccn, and a cc.Eroned charcb may be called a king after deposition also; and a President-elect mat well be called the President Tale the Frc csecr of Surgery - (1) He is dining Helszors Surgery but 15 no: atteaine to it not To call bim Professor of Surgers is not fire, Agama Dravya Nirksepa (2) But it cth nl of hsbccs cnls, then we base = 177 No Agarra drar, a Xiarsepi 2,8, (1) 977 74, Jrajaza Sarira (1) He is asleep To call his bods, the Professor of Surgery is string Vartmana (u) He has ceased to be Proicsscr cf Surgers and has become a baler To call his bccs, the Frctessor cf Surgery, tell his death, is GEFT, Anagata (11) He dies and is in his cofin. To call the body, the Professor of Surgry is 113, Arta

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Finst Chapter (2) vrat, Bhav He is going to be born a king To call his body a king's body is Bhava (3) manifest, Tadvyatirikta -- (1) 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 as F# Karma (11) To attrbute the actual particles of which his kingly body will be formed is at matatagan farza, No Karma no agam dravya nikshepa (4) are fan; Bhavz 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 eg, a General considered as in actual command of his army It is also ITH, Agama, ie, when the soul knows and is actually attentive, and ITH, Noagama, when the actual present condition of a material thing is referred to ar fan, Nama nikshepa, Nama means mere name, Nikshepa is a verbal or nominal or linguistic aspect The artara, Sapta tatva, seven names of Principles apply to the Principles, but they may even be given to something which is not a na tatva; Principle eg 94169 Astava, in Buddhism means "sin" This is 77 Nama Nakshepa; 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 191991 fan, Sthapana Nikshepa, Attributed connotation as an actor playing a king or a warrior i e, a thing bears a connotation, which in reality it does not possess and can not possess F fa, Drvya Naksepa, taking the potential for the actual In 1479771, 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 -- Maan Bhava Nikshepa The first three fey, Nikshepa, are from the fantasia, Dravyarthika Naya, from the substantia

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10 I atvartha Suttom standpoint. The last pau, Bhova inshepa is from the 977-11-114379 Daryoya-thipa Na la modal scandpoint Per vipshepe, is merely the way in which the word is used This is mDSI Important in Tamm, in vier of the Ter Syadvada system of Jam Iogic A confusion in the Far Nibshepa, would be a frurful source of ambiguity and double meanings Thrs 5 Sutra lays down the necessary safeguard against this all the same ser en tat'as of Siro supra can be considered in these 2spects eg 1 ) Jwa 7779 7ama ) ra e giving the name of an Ju ID ODJECIS Trnica do no 122 all I he atribuces or Jva Juva as a static : 2, in its reality has the TDI 12innes of conazion knowledge Det er and bliss Mundane souls do not possess Ihese but saill we call them a Jura A suull clearer example all be ID give a boar the name di Elizabe As in English a man may be called Mr Hill or Mr Foz) w im Sthapana Jila As the image di Lord Mahavira It is not t, Zahavira che dimiscient sull Te worship I as such As also a poco OI 2 Tiend which is loved and respected af is omginal (u'99 Dra ja J10a , as to call the, Araha's , PE Siddhes Ann A-ha soul is sure to become a Liberated Soul. As a lecture may be called a lecture eren yhen ne is not lectumng, but is at his dmner Gr) EFBnava Juva 4 human soul - be called a human soul only A mundane soul I be called a mundane soul only A Liberared soul only to be called a real, ideai soul IT 214 Here consider v Puccola or maziem subdron di IC ( FS , Roma 4116 calling 2 mar 2 block-head or giving him the name of Hill Tood or Rice che names here are gi en merely as names although he numan berg can never be mere dead, ingrimeer (n) 1771 Sthapana A121'a As 2 model o: man-01-war As representing an a-cn in a CIICUS by human performers OZ epresentaons vers and mounams on a level map (w) r Daya Arya As calling 2 broken ca mage calage when instead o caying och r bas zo be ca-nied tself

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First Chapter (iv) pa usta, Bhava Ajwa Calling a ship, a ship, and so on III, 5 , Asiava (1) a 1119, Nama Asrava , as calling the fine. Siddha , erat Mahavira, the remover of physical ills Any such conscious removing of all implies desire, which means inflow of karmic matter into the soul In the Liberated state, this is impossible, therefore the Stara Asrava, attributed is only in name (u) 47441 91919 Sthapana Astava ,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 179, Asrava -- inducing qualities to it (WI) 404 prsaa, 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 (1v) a aq, Bhava Asrava Speaking of the inflow only where it exists, eg, the inflow due to anger in an angry man IV (1) 1 n Nama Bandha, 94, Bandha O' God, you smote my enemies 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 (11) 4114771 , 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 (UI) 4TH , Dravya Bandha As a man who has worked away the bondage of karmic matter 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) 19989 Bhava Bhandha Predication of bondage only where it exists As a liar is bound by the matter due to the lie V Hat , Samvara, (1) HTC , 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 spirt, is Nama Savmara, because forgiveness implies the stoppage of the inflow of karmas due to anger and it is not present here (11) TYYTTI Far, Sthapana Samvara As in the figure of statue of a woman, who looks the very picture of chastity Here the stoppage of the karmic inflow which unchastity would have caused 15 represented by the figure.

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First Chapter 13 SUTARA 6 FATTI FRuzferora: () Pramana Nayaradhi gamah--(6) ma Adhigama is knowledge that is deriyed from tuition, cxtcrnal sources, eg precept and scriptures It is attained by (mcans of) Pramana and Naya FALT Pramana Authority by means of which wc test direct or indirect right knowledge of the self and the non scif in all their aspects 79 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 belich 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 cvery one on scif This FE Sutra lays down the mode in which it can bc donc 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 A Praman and naya Naya sary Pramana, is authority It 15 - (1) 499 Pratyaksha, i e direct self evident Like-911 Avadh, Visual Fat ga'Manapraryaya, Metal and Ham Kevala, Perfect knowledge. (11) a Paroksha, Mediate, indirect, Like -- Matt Sensitive and ata Shruti, Scriptural knowledge, 79 Naya, is stand point. It is (1) ganari Dravyarthrika, Substantial, or (2) gafarfezi Paryayarthrka, Modal ? The most prominent use of stand-points is, of corse the FIER Syadvada or Artistae Sapta-bhangi Naya, of Jainism, 1 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 unpredice able, is and is not and is unpredicable -

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14 Tatvartha Sutram (1) A Syat Asti, 1. e from the point of view of its own is own subject matter place, time and nature, the substance is 1 e exists as itself. (2) 276 af Syat Nasti, 1 e from the point of view of the subject matter, place, time and nature of non-substance it is, notie, it is not pon-substance. (3) PE 1 Syat Asti Nasti, 1 e from the point of view of the 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) - ST Syat Avaktva 1. e. if statement under Syat Astr Nasti, are attempted to be made of once, it can not be done Thus a a substance is unpredicable. (5) 27 sta stofna 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) 15 af pea 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) PE SA FIE 7 Syat Ast: 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 night belief. Those ways are given in Sutra 7th and 8th. Sutra 6th gives the means of acquiring TH Adhigama. Sutras 7th and 8th give the modes of employing those means

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15 First Chapter SUTRA 7 nirdeza svAmitya sAdhanA'dhikaraNa sthiti nidhAnata // 7 // Nirdesa svamitva Sadhanadhi karana sthiti vidhanatah. Adhigama is attaind by (considering a Principle, or any substance with reference to its fragt Nordesh (Description, Definition), la Svamitva (Possession, Inherence, A1 Sadhan (cause), fra Adhikarana (Place), fixfa Sthati, (Duration), and furt Vidhana (Division) Everything can be known by being treated in these six ways, eg 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 suryahi 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 fee's Nirdesha Right, belief is belief in things, ascertained as they are afte Svamitva Generally it inhere sin souls, which are capable of attaining liberation, and only in those who have got a mind, 1 e, are mamanaska Samanasha AN4 Sadhan Cause of right belief, 1 e (1) PR Abhyantara, internal It is the making inoperative of the THE Darshana Mohaniya, or the belief-obscuring karmas, and Anantanubandhi Kashaya, the 4 over feeding passions (2) 97 Bahyya, external. This is of two kinds - (1) Faris 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 (11) 1973 Adhigamaja, acquired, eg, by other precept or the scriptures afficu Adhikarana, is also (1) TC Internal It is the soul itself upon which right belief depends,

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Tatrartha Sutra m (2) External It's that Trasa Nadi, mobile channel, Le part of the Universe out side of which living beings with only one sense are found. 16 fa Sthat The smallest duration of night belief is one Jaghanga Antarmuharta, le, minimum, which consist of one A1 ali and one Sang am instant. One Arali is the twinkling of an eye. In one Aral there are. Jaghanya akta asambhyta, or minimum plenteous inmumerable Sanyam A Sangam is an instant or unit of time, ie the time by an atom of marter in passing from one 3 Pradesha, 1e, from one point of space to the next. Utbrishta or maximum Antar-muhurta, is equal to 48 minutes one Sanaj am The longest duration of right belief is enternity, eg the right belief of liberated souls vidhAna Vidhana There are three main divisions (1) si Aupashamika, arises when the right belief deluding karmas and the four Anantanubandh Kashaya, le., anger, pride, decict and greed which feed these karmas are made inoperative. (2) kAyorakSanika Ksharopashamka, arises when there is part destruction subsidence and operation of the night-belief deluding karmas, and of the error-feeding passions (3) Kshaj ah, arises from a total destruction of the above This belief last for ever In a similar six-fold way the other principles Ja, Aja, etc must be treated SUTRA 8 satsaMkhyA kSetra sparzana kAlAntara bhAvA bahutvai // 8 // Sat Samkhya Ksetra Sparsana Kalantra Bhavalpa Bahutvaishch (The eight principles are known) also by (1) Sat, Existence. (2) (3) present time. (4) Sparshana Extent or the amount of space touched by it in all ages. (5) Kala, Time Samkhya, number, enumeration of kinds or classes Kshetra, place, where the thing is found at the

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First Chapter 17 (6) R Antara, Interval (of Time) (7) Ta Bhava, Quality, 1 e, that determinateness which is one with the being of the object (8) syy age Alpa-bahutva, Quantity, the being so much with reference to a possible more or less, mcasurable or numerablc amount By these 8 ways Fila Jrva, etc, can be known even more fully than by the 6 ways given above, e gata Jua - Fr Sat, Juva 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 acs condit1ons of existance Samkhya There is an infinity of souls This is obvious from the infinite forms of embodied souls a Kshetra Soul is found in the whole Universe For a Sparshana At some time or other, the soul touch the whole Universe a Kala The duration of soul is enternity a 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 is embodied as a man, the interval between the two human embodiments is called star Antara 79 Bhava The soul has five kinds of vibrations, eg, teffi Audayrka, i e, the vibrations set up in a soul by the coming into operation of the karmic matter 489 are 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, i e in Juva, 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 HET 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, HA Samkhya, Number, Infinite. a Kshetra, Place At the end of Loka

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Tatartha Sutram 77 Sparshana, Possible extent. (Obbit) From the place of the soul attaining liberation to the end of Loka Any point 27 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 in Kala, Time (Real) The liberated soul takes one samaya to reach the end of Loha It retains Siddhahood for an Infinite time i 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 rhich 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 379 Blava, Quality It's on frei Porinamika, activity is soul's own quality It's possession of the infinities of conation knowledge poner and bliss is its quality from another point of view, ie the absence of Karnas which obscure these Sha Alpa-bahutro, 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 29 Dravya, Substance, Place and possible Estent realls variants of 9 Kshetra, Place Time and Interval really variants of F Kala, Tine and Quality and Quantity really variants of a Bhava Quality SUTRA O plaatsfam gergia TANTE 11EN1 Mati Shrutayadh. Manak parcaya Kevalani Jnanam Right knowledge (is of fire kinds) afe Matt Sensitue knowledge Knowledge of the self and the non-self by means of the senses and the mind 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 - - 19 stafa Avadh Visual knowledge Direct knowledge of matter in various degree with reference to a Dravya, subject matter, Kshetra, space; Fim Kala, time, and 714 Bhara, quality of the object known 777 49 Manah par yay Mental knowledgc Direct knowledge of another's mental activity about matter by 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 317 Shruta or scriptural knowledge is also called - thAna vacana Apta Vachana Agama Agama upadeza Upadesh oferea Artihaba AmnAya Amnaya pravacana Pravachan jina vacana Jina Vachan SUTRA 10 tat pramANe // 10 // Tat-pramane They ( e, five kinds of knowledge are) the two Pramanas (and no others) The Pramanas are of two kinds - e Pratyaksha Direct This is Visual ("9) Mental (#7 9417) and Perfect (at) knowledge qua Paroksha, Indirect This is Sensitive (afa) and ya Scriptural knowledge But other systems of Philosophy believe in the following Pramanas zrais Charvaka believes in SRE Pratyaksa (Perception) only ga infota Buddha and Varses ka, believe in Perception and satis, Anumana (Inference)

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20 Tatyartha Sutram Then Sarghya, believes in Perception, Inference and TF Agama (Trustworthy affirmation ) $2179 Naryagka, believes in Perception, Inference, Trustworthy affirmation and 397 Upamana ( comparison ) 1973 Momansaka, beliet es in Perception, Inference, Trustworthy afirmation, comparison, 54 Arthapatti (Fresumption ), and 7 Abhara ( Prnation) SUTRA 11 Ayo parolam // 11 // Adseo Paroksham The first to lands of knowledge i e, sf Sensitue and 37 Scriptural knowledge, are gre Parocha i 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 ie by the partial subsidence, destruction and operation 147 Kshyopsham of the lowledge-observing Farma SUTRA L2 pratyakSananyat 12 Pratyaksha Manyat The remaining three 1 e 9 Ai adhi, visual, direct, material knowledge, 75 TR Manah parjaga, Mental, direct mental knowledge and in Kerala, Perfect knowledge are Prattaksha, i e. directly known by the soul itself, without any external help Of these the Visual and Mental arise on the 114TH Kshagopashama, destruction, subsidence of knowledge-obscuring karmas They are called c94 Deshaprats aksha, Incomplete direct knowledge Kevala arises from total destruction of knowledge-obscuring karms This done is om SRS Sakala Pratyaksha or complete direct knowledge. aica

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First Chapter SUTRA 13 matismRti.sajJAcintA'bhinibodhaityanarthAntaram // 13 // Matih Smriti Sanjna Chinta Bhinibodha Ityanarthantaram afa Mati, sensitive knowledge, (connotes) the same things as Fa Smriti, (rememberance of a thing known before, but out of sight now), Sanjna, also called siden 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); Paral, Chinta or a Tarka, Induction (reasoning or argument based upon observation If a thing is put in fire, Its temperature would rise), Afifalate, Sabhinibodh, or Anumana (Deduction Reasoning by inference, e g, any thing put in fre becomes heated, this thing is in fire, therefore it must be heated) Each of the last four is based upon the one preceding it, eg 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 Ful, Sanjna, or recognition is based upon our rememberance, la Smritt of John which 1s itself based upon our afa, Matr, 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 na Mati, and they arise on the Kshayopashama, destruction-subsidence or the subsidence, destruction and operation of the Sensitive-knowledge obscuring karmas

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First Chapter 23 1974 Avaya, Judgement It is ascertained knowledge, eg, that the white object is a pillar and not a man It is also called, 9479 Apaya 4914 Apagama, 1971 Apanoda 40211 Apavyadha 89a Apeta, apagata Apagata apaviddha Apanddha, or apanutta 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 affer Pratipatti, 4410 Avadharana, sakytt Avasthana, f994 Nischaya, 7 Avagama, or avabodha Avabodha SUTRA 16 bahu bahuvidha kSiprA'niHsRtA'nukta vAraNAM setArANAma // 16 // Bahu bahuvidha kshipra nisrita nukta dhruvanam setaranam. Of many, many kinds, quick, hidden, unexpressed, lasting and their opposites Eaci pme pyetje fpur lomds om Sutra 15, has twelve subdivision i e, cach one can relate to twelve kinds of considerations These 12 are - a3 Bahu, More Many in number or much in quantity as, perception of a crowd of people or a huge stack of hay Eka, 5169 Alpa , one in number or unit or quantity as, perception of one man or of a glass of water agpua Bahuvidha, of many kinds as perception of a man with a dog ie, of two kinds of object perceived vifau Ekavidha; of one kind; as perception of a flock of sheep Para Kshipia, quick c g, perception of an Express going full speed enfara Alshupra Slow, as perception of a snail crawling by safa na Amista, Hidden, [perception of a ship from seeing only its funnel above the horizon fiaea Nisrita , Exposed, perception of an open thing, like a book on a table 7 Anukta, Une pressed, not described, perception of thing which has not been described to us, as that of an animal not known a Ukta, Described, perception of what has been described, eg, perception of a horse or cow, described in a book.

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Tatvartha Sutram 19 Dhruva, Lasting, perception of a mountain 999 Adhruva; Transient; perception of a flash of lightning, As perception or Avagraha is illustrated above so Iha, 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 FT 11800 11 Arthasya The 288 refer to, ie 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 USEFTFOTEHE: 11 85 II Vyanjanasya Vagrahah There is only perception, Avagraha of Vyanjana, 1 e, indeterminablc object, (1 e of a thing of which we know very little, so little that we can 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 lha, 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, 9419EUR Arthavagraha, i e, perception of a 9678deg Padartha or determinable sense-object, as distinguished from 9194 Vyanjanvagraha perception of a Vyanjana, or an indeterminable sense-object

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First Chapter SUTRA 13 na cakSura nidriyAbhyAm // 16 / Na Chakshu ranindriya bhyam. This is not possible to the cyc or the mind (It is possible to the remaining four senses ) Thus the kinds of percepcion of indeterminable objects are 48 ie the 4 senses can cach know as indeterminable tbing 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 tlus is sensitivc-knowledge The sound raises the qualitics of a Ship in his mind, as he niay have read or heard of them, this is Scriptural knowledge It is of two kinds mafara Anga-prayishta contained in the Angas There are 12 Angas Angas-Vahya, out of the Angas These non-Anga Scriptures are of many kinds Shruta literally means that which is heard (Sri to lear) Scriptural knowledge is of two kinds (1) Verbal, lettered (47#Fi Aksharatmaka) (2) Non-verbal, letterless (FETAH Anaksharalnaka) Verbal scriptural knowledge is derived from words wluch are composed of letters (FER Akshara), spoken or written, as when the eye sees the written word or the ear hears the Spoken word "soul" The seeing and learing gives us merely sensitive knowledge (Mati jnana) What more we think about the meaning and connotation cf the word "soul" is scriptural knowlcdge. It is called verbal, because It is derived from our sensitive knowledge of the word "soul",

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26 Tatyartha Sntam Non-crbal scriptural non lcdge is derni cd from all kinds of sensitie hnon ledge crccpt those kinds shich can be reduced to words Wytten or srohen You feel cold air the knon lcdgc of coldness is cnetic hnon lcdgc bs mcans of touch of the skin If you do not 1,1 c it and infer that it is unpica sant, it is non-crbal scriptural I non ledge. It is derived from your hnon lcdge or feeling of cold, which cannot be reduced to a mere u ord written or spoken Verbal scriptural knou ledge is possible onlr in rational beings All the irrationals have onls non-serbal scriptural kanon ledge. Their sensita canon lcdge also is confined to perception (Aragraha) bs all thc 5 senses ercept the cre. The rationals have non-crbal scriptural knon ledge also Verbal scriptural knon Icdce is also called Shabdajranc or Shabdara produced br words Non-s erbal scriptural knowledge is also called Lingajamia or Lingaja produced by agns (Gommat asara, Ja Kanda Gatha 314) THE ANICENT JAINA SACRED LITE RATURE The Lnonledge of a Shruta (37) mar be of things thich are contained in the Angas (Sacred bools of the Jainas) or of things outside the Angas There are 64 root letters of the alphabet or representations of sounds Of these 33 are consonats 27 ron el, ( slight long and prolonged, 3 lands of cach of tbc 6 sotels and mixed Sounds anusi ara sisarg, kh hhh hp hiph ) u bich help in the formation of Comround Ictters) The total number of possible combinations of these 64 simple letters into Compound of 23,4, or more upto are the lctters (Simple and Compound) of Shruta in its entirety This Ictters in a middlc foot (977) of the Paramagama gives us the number of rect Padas 9 of the Angasas 11 28 35 80,500 The remaineder 8 10 8 175 gives us the letters of that part of Shruta which is not contained in the angas This part is divided into 14 Prah inaka such as Dasa l'arlal,ka Uttaradhai an & c SUTRA 21 bhAvapratyayo'vadhidevanArakAnAm // 21 // Bbava pratyayoavadhir deva narakanam. Birth-born visual knowledge (1S in-born) in celestial an! bellish beings Thc Dravyas are 6, 49, gopal, 9, , 97777 SA

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Fist 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 SaDavikalpaHzeSAraNA // 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, i e, by human and sub-human beings, who are possessed of mind) This is called Juita Guna-pratyaya or acquired by merit as distinguished from in-born Visual knowledge Its 6 kinds are - yuh Anugam Accompanying Visual knowledge That which goes with one to another place or even another incarnation syar Ananugami Non-Accompanying Visual knowledge That which does not go with one, but is lost a'r Varddhamana Increasing That which goes on increasing THE Hiyamana Decreasing That which goes on decreasing safia Avasthita, Steadfast That which retains the extent which it had when it arose walena Anavasthita Changeable That which increases sometimes and decreases on others These 6 kinds are due to the greater or less purity and intensity of right belief, etc Visual knowledge is also of 3 kinds (1) drafo Desha Avadhi, Partial Visual knowledge This alone 15 Anavasthita, changeable (2) hafa Parama Avadha High visual knowledge (3) Hastafu Sarva Avadh Full Visual knowledge. These two extend upto Perfect knowledge They are never Ananugami non-accompaning-nor-Hiyamana, decreasing

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F295 Chapter SUTRA 26 mati zrutayonibaMdho dravyasya sarva paryAyasva // 26 // Mati shrutyo nirbandho dravyasya Sarva paryayeva The subject-natter of Sensitive and Scriptural knowledge, is all the six substances but not in all their modifications. SUTRA 27 fogat ahl1 2011 Rupishva vadheh Matter (and embodied soul are the subject-matter) of Visual ( knowledge, but not in all their modifications) SUTRA 28 tadananta bhAjA manaH paryayasya // 28 // Tadananta bhaja manah paryayasya. The unfinitesimal part or the subllest form of that (which can be known by the highest visual-knowledge, is the subject-matter) of mental-(knowledge) Sarva anadhi or full visual l.nowledge I now's one atom Riju mati, simple mental knowledge knows in infinitesimal part of an atomic, an infinitesimal degree of its attributes This degree is called Ambhaga practichcheda or an infinitesimal part of its constituents Compler mental knowledge (Egy fa l'ipula mati ) knows an infinitesimal part of the subject-matter of simple mantal knowledge. (See alco Chapter V, Sutra 10) SUTRA 20 sarva dravya paryAyeSu phevalaraya // 2 // Sarva dravyn paryayesu levalashya (The subject matter ) of perfect knowledge ( 13 ) all the substances and all their ) modifications

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Tatuaitha Sutram SUTRA 30 gan aita Hoa gigant ag** 11301l Ekadini bhajani yugapade kasminna Chafubhyah. 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 zrutA'vadhayo viparyayazca // 3 // Mati Shruta vadhayo viparyayaacha And Sensitive (Mati) scriptural (Sluta and) Visual (avadhi) (knowledge are also) wrong (knowledge) It is called "wrong" because unless there is right belief, Inown ledge cannot be called right It is characterised by Sanshava, doubt (This is formed in sensitire and Scriptural, but net er in Visual knowledge Vipas jaga, perversity mistake, opposite of truth, (this is found in Visual knowledge also ) and Anadh y'avasya, wrong knowledge caused by carelessness indifference or confusion

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Fist Chapter SUTRA 32 sadasatoratrizeSAdyadvacchopAlava gheruttamattavat // 32 // Sadasato ravisesadya drichihopa 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) fa, 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) faq, Bheda bheda parvaya, perverse confusion of cause and effect mistaking the true relation of cause and effect, holding separation in identical and identity in really seperate things, as holding that attributes and their substances are separate, and (3) fa, Swarupa vipar yaya, mistake in the nature or character of a thing As idealists believing that form and colour are nothing they exist only in knowledge fada, Viparyaya is also of 2 kinds (1) C3, Sahaja, mistake arising by one's own self without any preaching of another All are Sahaja except the next (2), Aharya, mistake due to another's preaching, this is wrong scriptural knowledge caused by segsitive knowledge through the ears So much for Pramana SUTRA 33 naigamasagravyavahAJju sUtrazabdasamabhidaiva tA nayA 11 33 11 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 Sutram Note 1 Dravyarthiba or Samanya, substantial, Utsarga, Anuyvritti, Telating to the substance Its sub-lands are - 1 Nargama, Figurative, Not literal Taking something for granted Spealang 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 eg, 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 16 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 As Dravya applied to siz dravyas, man, tiger etc 3 Vyavahara, Distributive To divide or separate a general term into its classes, orders, lands and species Dravya Tis distributed into six dravyas, souls into mundane and liberated Paryayartnika or Visesa, Apavada Vyavi itt: Model, relating to the modification of substances This is Note II 4 Rzgu Sutra, 1 e, the actual condition at (1) A particular instant and (2) for a long time They are called subshma fine and sthula gross respectively, eg, a soul with a good thought for an instant, or a man with human condition for a life time 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, eg In 1065 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 Eenerally called "she" to be named, Lord Nelson or

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First Chapter 900 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 7 Evambhuta, Active Restricting a name to the very activity which is conducted by the name eg calling Strat-ford-on-Avon by 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 Note III Naya may be distinguished from Nikshepa Nikshepa is an aspect 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, cg between Dravya nikshepa and Nagamanaya In Dravy nikshepa we attibute its past qualities to the object in the present, eg, calling an exiled king, a king We do the same in Narma Naya But the distinction is this In Dravya Nikshepa, we know that the man has 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 king If we consider the statement merely as such, its point of view is Naya; if we consider the fact which justifies the point of view it is Nikshepa Note IV Of the 7 Nayas, the first four Nargama, Sangraha, Vya vahara, Riu Sutra are Arthanaya object stand point i e, stand points relating to the object considered The remaining three Sabda, Samabhirudha and Evambhuta are Sabda naya word stand-point, ie relate to the word by which object is expressed Note y Paryaya or modification is (1) Sahabhavi, which co-exists with the substance always It is called Guna or attribute also, and (2) Krama bhavi,

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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 follows it. Nargama has thus the greatest and Ebambhuta the least extent Nazgama deals with real and unreal Sangraha with real only Vyavaha, a only with a part of the real Riu Sutra with only the present condition of a part of the real Sabda with only the expression of the real, Samabhirudha with only that particular expression, which applies to the thing in its present activity Note also that each of the seven najas is dependent on the one preceding it The Principle stand points are 7 But in practice, the stand points can obviously be many more, according to the point of view from which the things considered or spoken of The other systems of philosophy recognise the following topics (1) Bauddhas They recognise the 5 Skandhas, (Khandhas) or Aggregates or groups Vinana, Consciousness Vedana, Feeling Sanjna, Perception recognising and naming Sanskara, (Sanrhara), 50 other mental accompaniment specially will that arise when consciousness is submitted Rupa, Material or body (2) Narya yikas 16 Padarthos namely Pramana Prameya Sans ya, Doubt Prayojana Drustanta Sidhanta Avayava Tarka Nirnaya Vada Jalpa Vatanda, Hetva bhasa Chhala Jatt Nigrahasthana (3) Varsesika 7 Padarthas namely Dravia Guna Karma Samamya Visesa Samavaya Abhava (4) Samkha 25 Tatves namely, Prakritz Pradhana Ahankara Karamendriya 5 Jhana-end123 a 5 Mana Tanmatras (Sabda, Sparsha, rupa, i asa gandha) 5 Bhutas (Earth water, fire air space) Purusa Norvikara self, pure and perfect soul

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dUsarA adhyAya CHAPTER II SUTRA 1. zxtqafeezanfaat mat fusta silaza Fanzaniafum arfemifaedit = 11 Aupashamikakshayikau bhavau mishrascha jivasya svattatvamaudayika parinamikau cha: The soul's own thatness, 1 e, thought-activity (is of five kinds) (1) Aupashamika, Subsidential, (That which rises from the subsidence of a Karma of the deluding kind) (2) nf Kshayika, destructive, Purified (That which rises from the destruction of Karma's eg, the 4 fa Ghatiya, destructive Karma's) Kshayopasamika, destruc (3) f Mishra, Mixed (1 e, a tive subsidential, that which rises from the partial destruction subsidence and operation of destructive Karmas) (4) Audayika, operative (that which rises from the operaation 1 e, fruition of Karmas (5) auf Parmamika, Natural (The soul's own natural th ought-activty, independent of Karmas) The first four 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-cxistence 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 Karmas There are 2 main classes (1) fa Ghatiya or Destructive Karmas, which attach and effect the very nature of the soul

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332 Tatvartha Sutram (2) Aghatija, or non-destructive Karmas, which do not effect the very nature of the soul They are feeling, body family and age Karmas 1 c, the a Vedaniya, nama, a Gotra, and Karmas respectively Au Vedamya or 'Feeling the pleasure and pain-bearing Karmas are also Aghatiya Pain and pleasure are illusory, more or less, because they are due to Vedaniya acting with Mohaniya Deluding Karmas and it is then only that the thought-nature of the soul 15 affected The Ghatia Karmas are four (1) obscures knov ledge Jnanavarniya, Knowledge-obscuring It simply (2) Darshana varniya, conation-obscuring It simply obscures conation (Darshana) (3) Mohamya, Deluding It intozicates the soul. It is a short of General of the enemy, host of Karmas It affects both nights-belief and right-conduct It is like a solution of both right-belief 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 entirely destroyed This alone can subside in the proper sense of the world. (4) Antaraya, Obstructive Karmas The 5 thought-natures are, as they are found - I In mundane soul, here there is Udaya, operation of Karmas in all Of course a mundane 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 merely 4 All three combined, of the Karmas and 5 Its own natural thought-activity, 1 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 Karmas to operate The soul rusts in its own pure nature, in s own thought activity 33 The fa Kshyikabhai a is identical with this, when all the Kaimas have been destroy ed If only a few are destroyed, eg only right-belief-deluding Karmas, the mudan soul has f Kshay ikabhar a proper, which, of course, is not identical with Parinamikabhas a Thus Liberated souls have 2 thought-activities - 1 That which arises from the destruction of all Kaimas; 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 Bhai as in the soul Note That of five thought-natures) each one of the first 3 15 found in innumerable-fold souls compared with the one preceding it In the 4th and 5th are found infinitely more souls than the third 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 dvinavASTAdaza pha-vizati tribhedA yathAkramam // 2 // Dwinawastadasaikavinsatitribheda Yathakramam (They are) of two, ninc, eighteen twenty-one and three kinds respectively ~2

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35 Second Chapter SUTRA 4 jJAnadarzanadAna lAbhabhogopabhogavIryANi ca ||4| Jnanadarsanadanalabha bhogopabhogaviryani cha (The nine kinds are) Knowledge, conation, charity, gain, enjoyment, re-enjoyment, power and (belief and conduct) 1 (Kshayikajnana), Destructive, purified, or perfect knowledge due to the destruction of knowledge obscuring (Jnanavarniya) Karmas 2 (Kshayikadarshana), Destructive, purified or perfect conation due to the destruction of the Karmas which obscure it, 1 e, of Darshana-varnya Karmas 3 (Kshayikadana) 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, Danantraya, which obstruct the exercise of this capacity 4 f (Kshaykalabha), Destructive or purified gain Infinite gain due to purification caused by the destruction of all Labhantaraya or gain obstructive Karmas e gi a man with perfect knowledge (1 eft omniscient Kevali) always assimilates the molecules of fine quasikarmic, matter 5 ment m (Kshayika bhoga) Destructive or purified enjoyInfinite attainment of consumable objects due to purification caused by the destruction of all Bhogantar aya or enjoymentobstructive-Karmas This becomes the cause of miraculous manifestations such as the shower of flowers, by celestial beings etc 6 kSAyika upabhoga (Kshaynkaupabhoga) Destructive or purified re-enjoyment Infinite attainment of nonconsumable objects due to purification cuased by the destruction of all Upabhogantaraya, re-enjoyment obstructive Karma This becomes the cause of the miraculous throne, canopy etc, etc 7 (Ksahy kavrya) Destructive or purified power Infinite power due to purification caused by the destruction of all Varyantai aya or power-obstructive Karmas 8 (Kshayka Samyaktva) Destructive, Purified or perfect-right-belief 1 e; perfect belief due to the destruction of three sorts of right-belief-deluding Karmas (ie, of Karmas causing

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Tatyartha Sutram nithyAtva Mithyatva, wrong benef, nanyakavamithyAtva mitraprakRti Samyaktya Mithyatva mixed nght-wrong belief and 777 affiza Samyaktva PrakritzMithyatva, right-belief clouded by the slightest wrong belief) and the four MICEF4746 Anantanubandh Kashayas le the error-feeding passions of Anger, Pride, Deceit and Greed which feed the above 9 aqua (Kshayikachartra) Destructive, purified or perfect, right conduct, due to purification caused by the total destruct1on of right conduct-deluding Karmas, Charitra Mohaniya SUTRA 5 jAnAjAnadarzanalabdhayazcatucitripabhedA samyaktvavAgtrimayamAmayamAJca // 5 // Jnanasnadarsanalabhayaschatustritripanchabhedah Samyakt vacharitrasanyamasamamamscha (The 18 kinds are)-4 kinds of (right) Knowledgc, 3 wrong Knowledge 3 conations, 5 attainments, right-belief, conduct, and control-non-control Note-K-Kshaypashamika 1 e, Destructive-subsidential, Kshayopa sham, is destruction-subsidence of 79 -93 Sarvaghati spardhakal e, of Karmic-matter which totally obscures and the operation of ori ' Deshaghati spardhaka, 1. e. Karmic matter the operation of which obscures only partially (4) 771937=15&TA (KshagopashamikaJ nana) 1 e, K-right-know ledge (it is of) 4 (kinds)-1 Mati, Sensitive, 2 Sruta Scriptural, 3 Avadhi, Visual and 4 Manahparyaya, mental) ETTHET (K) Ajnana, (1, e, K. wrong knowledge It is of 3 kinds 1 gara Kumati, wrong-sensitive knowledge 2 Kustuta,wrong-scriptural knowledge, and 3 999 Kuava lhi, wrong visual knowledge The last is also called famion Vr-bhanga Jnang wrong visual knowledge (3) sety 3 (K) Darshana, (1. e, K Conation. It is of three kinds 1 75 Chakslu, Ocular, by mean of the eye 2 49 Achakshu, non-ocular, by means of the other senses and mind. 3 sefa Avadhi, visual They precede their respective knowledge (5) Telly fat Pea (K) Labdhi, 1 e, K attainment, acquisition It is of 5 kinds 1 779 Dana, charity of 4 kands-food, medicine, konwledge and fearlessness 2. Et Labha, gain

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Second Chapter 37. 3 7 Bhoga, enjoyment of consumable things 4 ay Upabhoga, re-enjoyment or enjoyment of non-con sumable things (5) Virya, power All these are imperfect, because they are due only to partial destruction subsidence and operation of their respective MTA Antaraya, obstructive kar mas (1) roti 49ea (K) Samyaktva i e, Kright-belief This is imperfect because it is due to the destruction or subsidence of falta Mithatva, and Rafflfia Samyaktvamith yatva, 1 c, wrong, and mixed right-wrong-belief deluding Karmas, and of the four crorfeeding passions, anger, pride, deceit, and greed called TETETTU19,979 Anantanubandhi Rashaya and which feed the above Karmas and by the operation of Ar a fatirane Samyaktva-prakritimith yatra, i e, night belief slightly clouded by wrong belief (1) 191437fenai (K) Charitra 1 c, K right conduct Imperfect because it is due to the partial destruction, subsidence and operation of right-conduct deluding Karmas and (1) watexfit MATA (K) Samyama-Samyama (1 e) K controlnon-control Taking only partial vows, It is due to the destruction or subsidence of the Anantanubandhi, crror-feeding and ATEIT Apratyakhyana, partial vow preventing 974 18 Kashayas or the pas sions of anger, pride deceit and greed, and by the operation of the remaining kinds of passions SUTRA 6 gatikaSAyIlaMgamithyAdarzanA'jJAnA'saMyatA'siddhalezyAzcatuzcatustyekakaika FUEHET. 11811 Gatikashayalingamithyadarshanainanasamyatasiddhaleshya schatuschatrustyekaikaikarkasadbhedah (The 21 are) - 4 kinds of condition, 4 passions, 3 sexes, 1 wrong-belief, 1 ignorance, 1 vowlessness, 1 non-liberation

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Tatyartha Sutram 6 paints The 21 kinds of thought-activity due to the operation of Karmas, relate to 1 na Gatt Condition of existence, of 4 kinds -- (1) * Naraka, hellish (2) fevra Turyancha, sub human (3) HG4 Manushya, human; and (4) Deva, celestial 2 Kashayas Passions of 4 kinds (1) 4 Krodha, anger, (2) Ar Mana, pride, (3) #14 Maya, deceit, and (4) Ott Lobha, greed 3 Photo Linga Sexes of 3 kinds (1) itar Stri-veda, Feminine inclinations (2) gouda Purushaveda, Masculine inclinations (3) Handa Napunsaka veda, Common or neuter inclination fylgt. Mithya-darshana wrong belief (5) FETT Ajnana Ignorance Fiqa Asanyata Vowlessness or non-controls A Asiddha Unliberatedness. axan Leshya Through points of 6 kinds a Krishna, black, (2) ster Nila, blue, alata Kapota, grey, (4) a Pita, yellow; (5) 11 Padma, pink, and (6) Jaa Sukla, wbite SUTRA 7 jIvabhavyA'bhavyatvAni ca // 7 // Jiyabbavyabhavytvani cha (The 3 kinds of the soul's natural thought-activity are ) 1 sfaca Jovatva Consciousness, livingness, or soulness in a soul. (2) Hoppa Bhavyatva Capacity of being liberated 3 4 Abhavyatva Incapacity of becoming liberated Pure Jiyatva stara is limited to the, face Siddhas, Mundane

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Second Chapter 39 souls must have Jwatva but alleged with Bhavyatva on Abhavyatya These 3 are peculiar to Jiva "cha", refers to those attribu tes which Jiva has in common with non-Jivas, as - fie Astitva Isness Gap' Drayatva Being a substance, changcability srebra Pradeshalva Capacity to occupy space; etc, etc (see Chap. ters, Sutra 2) SUTRA 8 upayogo lakSaNam // 8 // Upayoga lakshanam The Lakshna or differentia of soul (18) Upayoga, attention, consciousness, attentiveness . - tay Lakshya is that of which the differentia as 90 Lakshna is 1497 Alambhuta, inseparable, and RYA Anatmabhuta, separ able As Juvatva is an inseparable but a celestial condition of existence is a separable quality of the soul SUTRA 9 sa dvividho 'STacaturbhedaH // 6 // Sa dvidhostachaturbhedah, (Attention is of) 2 kinds which is subdivided into 8 and 4 kinds respectively 14 Jnanapyoga-knowledge-attention It is of 8 kinds, relating to 5 kinds of right and 3 kinds of wrong knowledge gralam Darshanopayoga, conation-attention It is of 4 kinds relaung to 4 lands of conation, viz, Chakshu, Achakshu, Avadhr and Kevala, i e., ocular, non-ocular, visual and perfect, conation respectively), 89979 Upayoga, is a modification of consciousness, which is an essential attribute of the soul Thus attentiveness is a kind of consciousness, Consciousness 15 a characteristic of the knower, the soul, consciousness is not mere passive or potential knowledge, nor 1s 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 18 present to it but cannot be described It is Darshanopa yoga, if it is directed to know this something definitaly, it is 07977441 Jnanopayoga 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 Fitfout UTUT II Poll Samsarino muktascha (They are of 2 kinds ) HARI Samsari, mundane and geh Mukta, Liberated souls Mundance (souls wander in 5 kinds of feara Parivartana, cycle of wandering - (1) fada Dravya-parivartana; matter cycle It is of two kinds; quasi-karmic and karmic a la 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 of 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 fou Dravya or TEFT, Pudgala, frada Parivartna 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) afaria 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) Frarefacia Kala parivartna Time Cycle, e g, a soul is born in the first at Sa naya, or instant of an stafaut Avarpini, then in the 2nd Samaya of another (next or any other) Avasarpini, then in

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Second Chapter 41 the 3rd samaya of a third, and so on, till in the last samaya it is born in the last samaya of a new Avasarpini Similarly it must be born in utamarpiNI Utsarpa, eras Then it must die in cach samas a of the two eras like the above The time taken to go through all this is a Time Cycle (Kalapariartna) (4) aufaa Bhavaprivartna Incarnation Cycle, eg, 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 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 Graweyaka In the Sub-human and human-Cycles the minimum is onc antarmahurta, and the maximum is 3 palyas The procedure is the same as in Hellish and Celestial Cycles The time taken in all these four cycles, is called one Incarnation Cycle. (5) Rai Bhava-parivartana Thought Cycle In-numerable units of soul's, Yoga-Sthana, Vibratory activity, make one Anubhaga-bandha Adhyavasaya Sthana, or a degree of the passion which determines intensity or bondage In-numerable x in-numerable, Anubhaga-bandhas make one 4GISIA YA, Kashaya Adhyavasaya Sthana, 1 e., one degree of passion which determines the duration of bondage. In-numerable x in numerable Kashaya, etc., make one auf Jaghanya-sthiti-bandha, 1 e, minimum duration of bondage in a rational wrong-believing person This is bhanta koThA koDI sAgara Antah crore X crore sagars One Rafa Sthat needs that the soul should pass through every one of the in-numerable , Yog-sthanas, to earn one Anubhaga-bandha and then so on, to earn one Sthat 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 minimum 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 consideration of recuring decimals in dividing 10/3 3 333 ad inf, we get an infinite quotient, or of the famous relation of the circumference of

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Second Chapter SUTRA 13 pRthivyayatejovAyuvanaspatayaH sthAvarAH // 13 // Prithivyaptejo vayu vanaspatayah sthavarah Immobile (one sensed souls) (arc of 5 kinds) (1) gat Prithvi, earth-bodied; (2) 4 Ap, water bodied, (3) da teja, fire bodied, (4) ary Vayu, air-bodied, and (5) Rufa Vanaspati, Vegetable-bodied Each of these is considered in 3 aspects, eg the earth souls - Take carth-bodied . (2) geall Flash Prithm-kayika, as embedied in matter; as carth bodied soul (3) qatory Prithya-kaya, as material body, as, the body without soul It is dead earth after the soul has left it (4) gasita Prithvi-iva, as an carth-soul, as the soul which is to be embodied in the carth, but is now in fazana vigrahagati or in transition from one existance to another Similarly apajwa, apakaya and apakayika, 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 Dvindriyadataetrasah (Mobile or many suited souls) With 2 senses, etc, ie

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Tatvartha Sntam With 3 senses , 5 , without mind, *27*7 Amanaska, ir-rational and , , , with mind, 4651 Samanaska, rational Note, on uru Pranah, vitalitics Vitality is a from of consciousness as manifested through a body of a mundane soul There are 10 lands of Prana, of vitality, ie, the 5 senses 3, porers of mind body and speech, age and respiration The one sensed souls hate 4 vitalities, re, touch, pover of body, age and respiration The two sensed souls add to these 4 the senses of taste and potser 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 fire sensed urational souls add to these 9, the pomer of mind SUTRA 15 paJcendriyANi Panchendriyani The senses are five, SUTRA 16 fafcenfa 118811 Dsiridhani (They are of) 2 kinds - (1) P 4 Draupendriya, objective-senses, sense-organs, and (2) AER Bhavendr ,'7a, subjective-senses, sense-faculties, SUTRA 17 nivRtyupakaraNe dravyendriyam // 17 // Niryrittyupakaranedravsendriyani Objective senses or sense-Organs (have a two-fold formation) -

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Second Chapter 45 (1) fagra Nirvrti, (the organ itself, e g, the pupil of the eye) (2) Ficy Upakarana, (its Protecting environment, e g, the eye-lid, etc.) Each formation is of 2 kinds at Antaranga, internal, and Vahrranga allest, external 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, eg, 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 labdhyupayogI bhAvendriyam // 18 // Labdhyupayogobhavendriyam Bhavendryas subjective sense, sense-faculties (are of 2 kinds - (1) afu Labdh, (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) gyetar Upayoga, (the conscious attention of the soul directed to that sense ) SUTRA 19 FYRA TATU 49: silafu 11881 Sparsanaraganaghrana chakshusrotrani (The senses are ) axta Sparshana Organ of Touch, i e the skin, the whole body TAF Rasana, Taste tongue u Ghrana, Smell , nose 79 Chakshu, eyes a Shrotra, Hearing, Sight >> ears

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Second Chapter 47 they the vegetable-bodied, souls (have only) one (sense i e, touch know only by means of touch) SUTRA 23 kRmipipIlikAbhramaramanuSyAvInAmekaikavRddhAni // 23 // Krimipipilikabhramaramanusyadinamckajkvriddhani. Krimi, worms, etc, (bave 2 senses touch and taste) Pipilika, ants, etc, [have 3 senses touch taste and smell) Bhramara, 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 T: H ET : 11 px 11 Sanjninah samanaskab The rational (beings are also called). Sanini, (1 e, one who has got sanjna-mind here) Elsewhere it means, name, 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 faruerit Huta: 49411 Vigrahagataukarma-yogah In Vigrahagatz transmigration, (1 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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Second Chapter SUTRA 29 ekasamayA'nigrahA // 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 eka dvautrInnAnAhArakaH // 30 // Ekamdvautrinyanaharakah (In the) one, two or three (Samayas of its passage, the soul remains) Trich, Anaharaka, non-assismilative, (that is, does not attract the molecules of aharaka, assimilative matter of which the external bodies, i e, the physical, fluid and aharaka bodies, are formed ) (Note that only karmayoga takes place, 1 e; only Karmic electric matter is attracted See, 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 sammUrchana papAdA janma // 31 // Sammurchhanagarbhopapadajanma. (Birth is of 3 kinds ) ATLETA, Sammurchana, spontaneous generation It is the result of surrounding matter combining and forming the physical body for the incarnating soul ph Garbha Uterine birth It is the forming of the pliysical body by the union and development of father's seed and mothers blood in the womb of the female In the language of Embryology, by

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50 Tatyartha Sutram the unicn bcta cen a sperm and an or um, resulting into a fusion of th: tro cells into one single cell, called the 'fertilised os um' 975 Upazada Instantaneous Ruse (Instantaneous grouping together of the city, Varkrij aka, matter to form the Varbri, aba or fluid body Thich is peculiar to bellish and celestial beings) SUTRA 32 sacittagItamadutA setarA mizrAzcaikanastadyonayaH // 32 // Sachittasitaramvritah setatamisrascharkasastadyonayah Lasing matter cold covered with their opposities, and the combination of each (pair) (are) their nuclei or birth places in ,joni nucicus, the matenal environment in which the incarnating sou finds lodgment, is of 9 kinds - -799 Sachitta, of living matter, as the stomach, in thich worms may appear , Achtta, of matter only with no life, as a wall or table in which mosquitoes may be generated. 997, Sachittachtta, of lying and dead matter, as lice in a slut s blouse or hat. The person is living but the blouse or hat is dead-matter -FA, Shita, cold. Some microbes take birth on account of cold. * Ushna, Hot. Some microbes take birth on account of heat TPC, 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 qa, Samyrata, Covered. As frut may go bad and breed germs in it, if it is kept packed for a long time Fan Vivrata, Exposed. As moss in a piece of water un 1997, Samyrata-virita. Part exposed and part covered The hellish and celestial beings take birth in s tatia achitta30n15 Souls taking birth from a womb, employ a patha alia Sachittachitta-joni , Sammurchanas, employ sachitta, achetta, and sachittachittayonis Hellish (771) and celestial beings (a) hare hot and cold (some one and come the other) nucleus Fire-bodied souls ( 1197) have a hot one. The others have hot or cold or mixed

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Second Chapter 51 Hellish, celestial and immobile beings have a covered nucleus The faciente, Vikalati aya 1 e from 2 to 4 senged beings have an opencovered nucleus The different combinations of these yonis yield 8400000. aft, yonis as follows facanta, Nitya nagoda, 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 Er favite, Itarani goda, souls which have gone back to mgod 7,00,000 quat pilare, earth-bodied, 5446 water-bodied, a fe, fire-bodied, and are Fifati, air-bodied, all four each 7,00,000 -- -- 28,00,000 9789fa Filf954, Vegetables, (Trees, etc) except nigoda 10,00,000 For 24 sthavaras sould Pet fra, 2 sensed ,,f, , 3 , ,,90 , 4 , ,,9, 5, animals >> >> >> 5 , human beings ,,, a celestial beings ,,717, hellish 5200000 200000 200000 200000 400000 1400000 400000 400000 Total 8400000 SUTRA 33. jarAyujANDajapotAnAH garbha 33 // Jarayujandajapotanam garbhah Uterine birth (is of 3 kinds) #05, Jarayuga, Umbilical (Birth in a yolk, sack, flesh envelope, like a human child) 6, Andaja, Incubatory (Birth from a shell like an egg) da, Pota, Unumbilical (Birth without any sack or shell, like a cub of a lion or a kitten)

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52 Tatyartha Sutram SUTRA 34 devanArakAraNAmupapAdaH // 34 // Devanarakanamupapadah Upapada ie birth by instantaneous rise (1s) peculiar to bellish and celestial beings SUTRA 35 zeSAraNA sammUrchanam // 3 // Sesanamsammurchhanam All the rest, (1 e except those born by embroyonic birth and inst saneous rise are) meja Sammurchhana, born by spontaneous generation SUTRA 36 audArikadai kriyikAhArakataijasakAmaraNAni zarIrANi // 36 // Audarikavaikriyikaharaktaijasakarmani sarirani The bodies are of 5 kinds - 1 taifai, Audarika, the physical (body of all men and animals) 2 forme, Varkri yrka, Flud (The body of bellish and celestial beings, which they can change at will) 3 HITCH, Aharaka, assimilative (the spiritual man like emanation from the head of a saint in doubt, etc) 4 Q7A, Taijasa Electric (body of mundane souls formed of fine molecules of electric matter called Tarjasa Vargana) 5 Fitalu, Karmana Karmic (body of mundane souls, made of fine molecules of Karnic matter called Karmana Varganas TIL AT ) The first 3 bodies are made of Aharaka Vargana, molecules of assimilative matter SUTRA 37 para paraMsUkSmam // 37 // Param paramsukemam (Of these 5 bodies) each successive one (is) finer, i e, subtler (than tbe one preceding it)

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Second Chapter 53 SUTRA 38 pradezato'sakhyeyaguraNaM prAktajasAt // 38 // Pradesatosamkhyeyagunam praktaijasat (From the 1st to the 3rd body, 1 c) 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 (1 e the electric and the Karmic bodies, each one compared with the body immediately preceding it has an) infinite-fold (number of atoms) SUTRA 40 prapratIghAte // 40 // Apratighate (The electric and Karmic bodies are) unpreventible (in their passage ie they can penetrate and permeate upto the end of the (Universe) The Fluid (form) and Aharak (TUR) assimilative bodies can also penetrate but at some places they can not Their penetrative does not extend beyond (74 FT) Trasa 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 (fa27) 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 is said to have a beginning

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Second Chapter SUTRA 45 garbhasammUrchanajamAdham // 45 // Garbhasammurchhanajamadyam The first, (1 c, the physical body is produced along with the electric and the karmic bodies, in beings who are) born in the embryonic way (wa) or by spontaneous generation (amera) SUTKA 46 aupapAdikaM vaikriyikam // 46 // Aupapadikam Vaikriyikam The fiuid body (is found along with the electric and the karmic bodies in those who are) born by 59977, instantaneous rise SUTRA 47 labdhipratyayaM ca // 47 // Labahipratyayan cha And (fluid body can also be attained by other) cause 1 e by a afla, labdhur, attainment due to special austeritics But this is, of course, in exceptional circumstances SUTRA 48 Hafa 11 8511 Taijasamapi Even the elebtric (body can be product of special austerities) This takes place in two ways (1) 1999, Subha taijasa Beneficent electric body, eg, 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 right 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) A dah, Asubha taijasa. Malcficent electric body, e g , the same saint being moved to anger, the duplicate body will go forth

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SCcond Chapter 57 SUTRA 52 Rafidat: 118211 Shasastrivedah The remaining (beings, ie, those born of an embryo, have) 3 sexes, (1 e., they can be masculine, feminine or common) fan , linga or sex is of 2 kinds galete, Dar avya linga, objective sex differentiating organs of the sexes, praleir Bhava Linga, subjective sex, thought activity relating to sexual inclinations SUTRA 53 aupapAdika gharamottamadehA'sakhyeyavarSAyuSo'napavAyuSaH // 53 // Aupapadika charamottamadohasamkhyayavarsayusoana * pavartyayusah, (Those who are) born by instantancous rise, (ie, hellish anh, and celestial beings tal, (those who are in their) last (incarnation att de charama body) with the highest (kind of) physical body, (and those whose) age is innumerable years, (e 8, human and sub-human beings in Tif, bhoga bhumi enjoyment land i 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, ic, human and sub-human beings in $17, f#, Karm bhumi, work-land, i e, the condition of life where agriculture, etc are necessary for sustenance, can have their lives cut short, by external causes, as accident, suicide, discasc, ctc etc

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tIsarA adhyAya CHAPTER III SUTRA 1 ratnaga bAlukApakaghUmatamomahAtama prabhAbhUmayodhanAvUvAnAkAya pratiSThA saptAdho 'dha // 1 // RatnasarkaravalukaPankadhumatamomahatamah prabhabh umayoghanambuvatakasha pratisthah saptadhoadhah [NOTE-To understand this chapter it is necessary to consider maps I and II of Loka () and the 21 Dvipas () with their explainations] There are 7 earths, 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 Ghana vata, gross air atmosphere, Ambuvata, vapour atmosphere; aga, Tanyata, 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, ruby, etc, etc.) 2 zarkarAprabhA Sharkara prabha, m hue like sugar 3 a valuka prabha, in hue like sand. panka prabha, in hue like mire Dhuma prabha, in hue like smoke Tamah prabha,in hue like darkness Mahatamah prabha, in hue like pitch darkness 4 5 6 7 The 4, vata valayas, or atmospheres are each 20,000,yojanas 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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Thard Chapter Peripatetic (Vyantara), celestial beings thc Raksasa The middle part is Panka bhaga, 84,000 yojanas thick The Asura and Raksasa live here The lowest part is Abbahula bhaga, 80,000 yojanas thick The first hell is situated here, ? 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 thurd hell Panka Prabha has 24,000 yojanas and the fourth hell. Dhuma Prabha las 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 trigatpacaviMzatipacadazadazatripaconekanarakazatasahasrANipacacavayathAkramam // 2 // Tasu trinshatpachavinshatipanchadashatripanchonai kanarakashatasahasranipanchachauvayathakramam In these (earths there are the following) bells respectively 30 lacs (in the 1st), 25 (, , 2nd ), 15 , 6 , 3rd ), 10 , 6 , 4th ), 3 (, ,5th ), 99,995 (, , 6th ); 5 lacs (,,, 7th), Total 84 lacs The hellish 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 (Patala) The 1st to the 7th earths have 13, 11, 9, 7,5, 3, and 1 layer for each of the 1st to the 7th hell respectively, 1 e 49 layers in all In each layer there is a central hole (Indraka bila ), and lines (Sreni badbha) of holes in the 4 cardinal and 4 intermediate directions In the first layer, there are 49 in each of the cardinal directions, and 48 in each of the intermediate corners In the second layer, the numbers are 48 and 47, in the third, 47

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60 Tatra tha Sutra m end 45, 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 arc. 49 9604 $390347 84.00 000 Central (Indraka) in the 8 directions (Sreni baddha) Sporadic (Prakirnaka) SUTRA 3 nArakA nityagubhataralegyApariNAmadevennAvikriyA // 3 // Naraka nitya shubhatara lesya parinama deha vedana vikriyah Hellish beings always (have) very bad thought-colours, sensc perceptions and their objects, bodies, feelings of pain and transforma tions Hellish bangs always have the colour C, less va, the paint of body and thought, ea dravya lessya and bhara lessya) of the 3 lower lessyas, mz black, indigo and grey Grey (, kapota) only in hells of 1st and 2nd earths grey () and indigo (am, mila) in the 3rd indigo only in the 4th, indigo and black ( brisna) in the 5th, and ( kisna) black in the 6th and thus the 7th se, diarra lesvha or body paint persists throughout life but bhava leshra changes with the character of thoughtactivit One special bhava leshya or thought-colour does not lasr for more then one muhurta, e 45 minutes Hellish beings also always have the lowest kinds of sense perceptions, i e the sound 15 harsh, touch is rough and hard etc Their environment, including themselves, is horrible Their bodies are also grotesque, eg, hundaha, disproporetc The tionate, as a small head with a huge trunk and long feet, 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 hell it is 500 bows, as 24 fingers 1 cubit, and 4 cubits=1 bow The pangs which the saffer are very acute and intense They change their bodies at will but the transtormation is always of a low

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Third Chapter 62 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 parasparodIritadu khA // 4 // Parasparo dirita duhkhah The tortures (of hellish beings arc) produced (by them for) another SUTRA 5 sakliSTA'surodIritadu khAzca prAk caturthyA * // 5 // Samklista suro durita duhkhascha Prak chaturthyah Before the 4th (earth 1 e in the 1st, 2nd and 3rd earths, in the hells) the evil-minded (celestial beings called ) Asura kumaras also give torture (to the hellish beings or incite them to torture one another) SUTRA 6 teSvekatrisaptadAsaptadazadvAviMzatitrayastrizatsAgaropamA sattvAnA parA feafa. 11 & 11 Tesveka trigaptadasha sapta dagha dvavinsati trayastrin. shat sagaropama gatvanam para sthitih. In these (seven hells) the maximum age of (hellish) beings (of different earths as follows 1 ARTA Sagropama or em sagara (simply) in the 1st earth or sagars , 2nd, , , 3rd , . 4th 17 ATRICHT Sagropama or sagaras in the 5th earth , ,, 6th, 7th, 1 ATR Sagara = 10 x (crorexcrore) of steinen addhapalya 1 849, Addhapalya -A circular pit with a diameter of 1 4717 yojana, 1 e, 2000 kosas and of an equal depth of filled with

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62 Tatoartha Sutram the ends of the downy-hair of a lamb of 7 days, born in the highest bhoga bhumi In One end of hair is taken out in every 100 years, The time taken to empty the pit is a GERT, vyaaahara palya Innumerable vya vahara palyas make one day Uddhara palya Innumerable uddhara palyas make one 6144, Addha palya SUTRA 7 jambUdvIpalavaNodAdaya. zubhanAmAno dvIpasamudrA // 7 // Jambu-dvipa lavano dadayah shubhana-mano dvipa samudrah Jambudyipa Continent, Lavana samudra (ocean) etc, (etc, are) the continents and oceans being pleasant names In the middle world (196477# madhya loka) there are innumerable dvipas (1) continents and samudras (gal) oceans They all have pleasant (or auspicious) names Their names are 1 Tacta, Jambu dvipa, in which we live aqua, Lavana samudra, salt ocean 2 fileteeta, Dhataki khanda dvipa, then filola raga, Kalodadhi samudra; then goriva , Puskaravar a dvipa; then genital Aga, Puskaravara samudra, then arbetereta, Varunivara dvipa, GreutataRe, Varuuavara dvipa; 5 tack19, ksri avara dvipa, Bar Fua, ksiravara samudra, patata, Ghritavara dvipa, Cuk, Ghritavara samudra; ikSuvaradvIpa, Iksuvaradvapa, Sara, Iksuvara samudra; tetraciety, Nandishvara dvipa; Het Hug Nandishvara samundra, grua, Arunavara dvipa; aruNavaramamudra Arunavara samudra,

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Third Chapter The last ones are svayambharamayIpa, Swayambhu ramana dupa *, Svayambhu ramana samudra SUTRA 8 dvidviviSkambhA pUrvapUrvaparikSepiro valayAkRtaya // 8 // Dvirdvir viskambhah purvapurva pariksepino valaya kritayah 65 (The oceans and continents each one have) twice the breadth (of the one immediately preceding it. Thus, Jambu dvipa is 1 lac , Yojanas in breadth; the Mau, Lavana samudra is 2 lacs, the gatqueda, htuki khand dvipa is 4 lacs and so on) Each one surrounds the one immediately preceding it (They are all) anicular in form SUTRA 9 tanmadhye merunAbhirvRto yojanazatasahastra viSkambho jambudvIpa. // 6 // Tanmadhyemerunabhirvrittoyojanshatasahasi aviskambho Jambudvipah In [the 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 (big) yojana=2,000 kasas (small) yojana-4 kosas 1 Here the reference is to the big yojanas, 1 yojana = 2,000 kasas, 500 times the small one SUTRA 10 bharatahaimavataharivideharamyaka hairaNyavate rAvatavarSA kSetrANi // 10 // Bharatahaimavataharivideharamyakahairanya-vatairava rsahksettrani The divisions, Ksettras, (of Jambu dvipa are seven) Bharata, haimavata, Harmavata, hari, Hari, videha, Vrdehas yyaka, Ramyaka, IranyaSata, Harw ranyavata and , Airavata

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64 Tatvartha Sutram SUTRA 11 affan gafqzini fgqaqizifguaftafqumtarfanfnafzon aqazparvatA // 11 // Tadvibhajinahpurvaparayata himavanmahahimavannisidhanilarukmishikharino varsadharaparvatah Dividing these (7 Ksettras there ate 6) mountains (They are ) hi bhavana Hamavan, mahAhimavana Maha-himavan, nimiSa Nisidha, nIna Nila, * Rukmi, and fart Shikhari (These mountains) run East to West SUTRA 12 mArjunatanIyavIrya rajata haimamayA // 12 // Hemarjjunatapaniyavaiduryarajatahemamayah (The 1st moutain, 1 e, f 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 41 (maya) in this sutra means like SUTRA 13 mariNavicitra pArvA uparimUle ca tulyavistArA // 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 padmamahApadmatigichakeza rimahApuNDarIkapuNDarIkA hRdAsteSAmupari // 14 // Padmamahapadmatiginchhakesharimahapundrikapun drikahradastesamupari On the top of these (mountains there are the following 6) lakes, (respectively) padma Padma, mahApadma Mahapadma, tigincha Tiginchha, kerAri Keshari, Mahapundrika, and gue Pundrika SUTRA 15 prathamo yojanasahasrAyAmastadarddhaviSkambho hRda // 15 // Prathamo yojanasahasrayamastadarddhaviskambbo hradah The first lake (has a) length (of) 1000 yojanas (and a) breadth of) half of that, (ie, 500 yojanas)

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65 Third Chapter SUTRA 16 dazayojanAvagAha // 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 is a) lotus like (island), one yojana (broad) SUTRA 18 tadviguNadviguNA hradA puSkarANi ca // 18 // Taddvigunadvigunahradahpuskaranicha (Each of the three) lakes (up to fafiro 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 zrIhrIdhRtikottibuddhilakSamya palyopamasthitaya sasAmAnikapariSatkA // 16 // Tannivasinyo devya hshrihridhrtikirtibuddlulaksmyah palyopamasthitayah sasamanikaparisatkah. The goddesses residing in those (5 islands are, respectively ) at Shn, ho, H, bhRti Dhrts, kIrti Karti, buddhi, Buddha and lakSmI, Laksma (each one of the goddesses has a) life span of one a (Addha) palya, palya (These goddesses live) with (celestial beings of an equal status with them, called) hafi Samanika, (and with celestial beings who are members of the courts, called) aifa Parishad SUTRA 20 gagAsindhurohidrohitAsyAhariddharikAntAsotAsItodAnArInarakAntAsuvarNasapyakUlAraktAraktodA saritastanmadhyagA // 20 // Ganga sindhu rohidro hitasya hariddharikanta sita

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66 Tatvartha Sutram sitoda nari narakanta suvarna rupyakula rakta raktodah saritas tan madhyagah The rivers T, the Ganga, fray, the Sindhu, tica, the Rohit, drea., the Rohitas ya, gfathe Harit, Eficil, the Harikanta, star, the Sita, sItodA, the Sitoda, nArI, the Nan, narakAntA, the Narakanta, suvarNakUnA, the Suvaranakula, 247 , the Rupyakula, Tal, the Rakta, 121, the Raktoda, the Raktoda, flow in those (seven ksetras , 2 in each respectively, ie, Ganga, and Sindhu in Bhajrta, Robit and Rohitasya in Haimyata, etc, etc) SUTRA 21 dvayo yo pUrvA pUrvagA // 21 // 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 TOTAL SI II pp.11 Shesastva paragah But the others flow westwards and fall into the ocean there) These rivers have their sources as follows Ganga, Sindhu and Robitasya, spring from the lake Padma Rohita and Harikanta Maha Padma Harit and Sitoda Tiginchha Sita and Narkanta Kesbari. Nari and Rupya kula Mahapundarika Suvarnakula, Rakta and Raktoda spring Pundarika SUTRA 23 caturdazanadIsahasraparivRtA gagAsindhvAdayo nadyA // 23 // Chaturdashanadi sahasra parivrta ganga sindhvadayo nadyah Ganga and Sindhu have 14 000 tributary rivers each, and others, 18, the next pair (Robit and Robitasya) have twice, 2 e , 28,000 each Hart and Harikanta have 56,000 each, Sita and Sitoda have 1,12,000

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Third Chapter 6 each Nari and Narkanta bave 55,000, Suvarnakula, Rupyakula 28,000 and Rakta, Raktoda 14,000 each SUTRA 24 bharata SaDviMzatipacayojanazatavistAra SaTcakonaviMzati bhAgA yojanasya // 24 // Bharatah sad vinsati pancha yojana shata vistarah sat chazkona viashati bhaga yojanasya. Bharat ksetra, in its widest part, measure 526% yojanas SUTRA 25 tadviguNadviguNavistArA varSadharavarSA videhAntA // 25 // Tadviguna dviguna vistara varsadhara varsa videhantah. 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 5268 yojanas in breadth, the Himayana mountain is double of this, i e, 1052yojanas, and so on SUTRA 26 uttarA dakSiNatulyAH // 26 // 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 bharatarAvatayo* ddhihAsau SaTsamayAbhyAmutsapiNyavasarpiNIbhyAm / / 27 // Bharatairavatayorvrddbirasau satsamayabhaya-mutsarpinyavasarpinibhyam 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 (araforft) and Avasarpini (sanful) (the aeons of increase and decrease respectively) There are 6 ages (in each aeon)

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Third Chapter Meru,) Devakuru, Hari and Haimavata are replaced by Uttarakuru, Ramyaka and Hairanyavata SVTRA 31 videheSu sakhyeyakAlA // 31 // Videhesu samkhyeya kalah. In videha (men have an age of) numerable () years, : e, the highest is 1 crore purvas and the least is, antara-muhurta 84 lac years 1 purvanga (gain) 84 lac years 2-1 purva=70560000000000 1 crore purva 70560000000000,0000000 years 69 SUTRA 32 bharatasya viSkambho jambUdvIpasya navatizatabhAga // 32 // Bharatasya viskambho jambudvipasya navatishatabhagah. The breadth of Bharata Ksetra (is) 190 th part of the breadth of 100000 Jambu dvipa (~~) 1.90 -52619yojanas) SUTRA 33 faafastaus 11 33 11 Dvir dhatakikhande In the Dhatakikhanda (which is the next region after salt ocean, aquay, the number of ksetras, mountains, rivers, lakes, etc is) double (of that in, Jambu dvipa ) SUTRA 34 puSkarArddhe ca // 34 // Puskararddhe cha In (the nearest) half of Puskara-dvipa also (the number of Lsetras, etc is double of that in Jambudvipa) SURTA 35 prAmAnuSottarAnmanuSyA // 35 // Pranmanusottaranmanusyah. On this side of Manusottara (alone) there are men.

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Tatvartha Sutrum In the middle of Puskaravara dvipa (TF619) running all round it, is Manusottara ( H ET) mountain It is so called because man is neither found nor born except on this side of it SUTRA 36 FR FYRI139 11 Arya mlechchhascha (The human beings in these 21 regions, ata, are of two kinds) rh, Arya and my, Miechchha, (1 e respectively those who care and do not care for religion) Human beings are of 2 kinds 3, Arya noble, worthy, respectable , Mlechchha , barbarian, non-Aryan, low, savage Arya are of 2 kinds #f49191, Riddha Prapta, with supernatural powers. 57917, Anriddhi prapta, without supernatural powers. Hie, Riddhi is of 7 kinds i aft, Buddhi, Enlightenment 2 Paterai, Vikriya, Capacity to change the body at will 3 09, Tapa, Austerities 4 Fe, Bala, Miraculous strength 5 sita, Ausadha, Healing power 6 # Rasa, Capacity of an evil eye and its opposite, etc 7 eu, Aksina, Capacity of making stores, place, etc, in exhaustible There are 64 sub-classes of these 7 4977fc, sri, Anriddhi Aryas are of 5 kinds 1 , Ksetra, born in Aryakhanda, one of the 6 divisions of Bharataksetra 2 fa, Jati, born in high families like Iksvaku, Suryavansa, Nativansa, etc, etc 3 , Kaima Arya by pursuit of, military, Literary, Agricul ture, Trade, Arts, Service, 4 afia, Charitra, Arya by right conduct 5 xia, Darshana, Arya by right belief 1, Mlechchhas are of 2 kinds i fa, Karina bhumiga, a e born in the 5 Mlechchha divi

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Third Chapter sions cach of the 5 Bharatahsetra, and 5 Airavata, and 800 in the Vidchas The total divisions arc 5 x 5 + 5 x 5+800-850 I q3, Antara-dripaja, C inter-continental Mlechchhas There are 24 islands in fault, Lavanodadhi, the first occan round the first continent, Jambu-dvipa These islands are peopled by grotcsquc creatures, with boars, elephants, horses, and head on a human body, or with long cars, onc leg; and similar grotesquc formations of the body Their age is onc palya 14 and they live on fruits, ctc of trees 500 yojanas from the circumfcrence of Jambu-dvipa, thcsc 24 islands are situated in a circle in the ATUALIS, 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 arc 50 yojanas in breadth These 16 arc 550 (instead of 500) lyojanas from the circumference of Jambu-dvipa SUTRA 37 bharatarAvata videhA : karmabhUmayo'nyama devakuruttarakusbhya // 37 / / Bharatairavata videhah karmabhumayo anyatra devaku ruttara kurubhyah. Bharata, Airavata and Vidcha ksetras, except Deva Uttara-kurus (are the only regions where we find) Karma-bhumi, (26 agriculture, etc, for sustenance) This is also the region of picty and place from where liberation can be attained SUTRA 38 na sthitI parAvare vipalyopamAntarmuhUrte // 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 = 1 Utsanjnasanjna (TTAUTO) 8 Utsanjnasanjna 1 Saninasanjna (800) 8 Sanjnasanjna =1 Trtirenu (zzy) 8 Truti-renu 1 Trasa-renu (paly) 8 Trasa-renu =1 Ratha renunty) 8 Ratha-renu 1 hair point of a hairbin highest en Joyment-land utkRSTamogabhUmi)

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Third Chapter The sub-human beings also (have the same range of age) Maximum age Minimum age Earth bodied Vegetable bodied Water bodied Air bodied Fire bodied 2 sensed 3 4 5 27 33 "3 22,000 years 10,000 7,000 3,000 " " 27 3 days 12 vcars 49 days 6 months 1 crore purvas year fish, etc Mongoose Serpent Birds Quadrupeds 3 Palyas 9 purvangas 42,000 72,000 29 years 33 one antaramuhurta 73

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adhyAya cauthA CHAPTER IV SUTRA 1 devAcatugikAgA // // Devashchaturni Kayah Celestial beings are of) four orders, groups or classes 37999771, Bhavana-rasi Residential 7, Vyantara, Peripatetic, , Jyotiska Stellar ai Vaimanika, Heavenly SUTRA 2 Aditastripu pItAntalezyA // 2 // Aditastrisu pitanta lesyah From thc first to the third (have 4) lesy as or paints up to yellow, 16, u, Black, am, Indigo, 1977, Grey and 977, Yellow SUTRA 3 dazApTapaJcadvAdazavikalpA kalpopapannaparyantA // 3 // Dashasta pancha dva dasha vikalpah kalpopapanna paryantah 377 ani, Residential celestial bangs are of 10 classes 27, Peripatetic, fr, Stellar 5 kalpavAmI, Heavenly 12 Total, , 35 Classes (All these kinds are) born up to the Kalpa (the 16 heat ens) Beyond that 16th heaven, they are all alihc there are no classes The Heavenly have 12 classes, because there are 12 Indras in 16 heavens

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Tourth Charler 75 SUTRA 4 Amfirafe ThurfFTS TEATETTIT.TTTTTtittimatforgiftiszta farm7*** Itell Indra samanika trayastrimsha par isadatma raksa loka pala nika pakirnakabhiyogha kilbisihushchashashah. Excry class (has) 10 (grades) Indra Powerful and of Supreme uthorits, like a hing Samantha Powerful but not authoritative like Indra, like father, teacher Tray 1strins Lileninister or prices, *-called thes are 33 in number Parisad * Courtier Atma-rilsta Rods-forrds Loka-pala ... The police, the protectors of the people Anha . The arms Prakirala . The people Abhayoga Thit grade of celestial beings who form themselves into con esances ax horse, lion, sa an, ctc., etc., for the other grades Kilbisika That scrvile frade SUTRA 5 Trafatti IMTI1 =17777571ficar 11 % 11 Traystrisha lokapali varjyl vyantara jyotiskah. But the Peripatetic and Stellar celestial beings, the rrades of Trayastrinen, lil Minister or Priest, and Lohapali like the police, arc denied SUTRA 6 goretage II 9 11 Purvayor dvindrah. In the first two, G e Residential and Peripatetic orders, there are) two Indras (or hings in each of them 10 and 8 classes respectively)

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Tatyariha Sutram SUTRA 7 kAyapravIcAgamAaigAnAt / / 7 / Kaya pravichara Aaaishanat. Up to Isana (or the 2nd beaten, celestial beings which include all Residential, Peripatetic and Stellar celestial beings) have bodily sexual enjoyment (like human beings) SUTRA & zepA sparganpagamana pravIcArA H // 8 // Shesah sparsha rupa shabda manah pravicharab 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 99 S ETT II ? ! Pareapravi charah The remaining (celestial beings are without sexual desire (There are no goddesses there. Beyond tbe 16th heaven there is only the male sex SUTRA 10 bhavanavAninojnugnAgavidyutnuparNAgnivAtastanitodadhi dvIpadikumArA // 10 // Bhavana vasino asurnaga vidyut suparnagni vata stanito dadbidvpa dikkumarah (The 10 classes of ) Residential celestial beings (are) AsuraLumara, Naga, Vidyuta, Suparna, Agni, Vata, Stanta, Udadhi, Dvipa and Dik Kumara They are called Kumaras, because their lives and babits are likt of yourhs of under 20 who are called kumaras

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Fourth Chapter 73 The Residentials (a) live as follows In the first earth, Ratnaprabha there are three strata, one above the other with an interval of 1000 yojanas. The first is called kharabhaga (mw) this is the abode of 9 classes of Residentials, 1e of all except Asura Kumaras, The Asucas reside in the 2nd stratum called panka-bhaga (C) In the rhurd or lowest stratum, called Abbahula-bhaga (gam, there is utunted the 1st hell SUTRA 11 vyantarA kimmarakimpurapa moragagadharvayakSarAkSasabhUtapizAcA // 11 // Vyantarah kinnara kimpurusa mahoraga gandharva yakea raksasa bhuta pishachah The (classes of) Penpatetics (are) 1 Kinnara 2. Kimpurusho 3 Mahoraga y 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 Ratnaprabha The Rakshasas live in the 2nd or panka-bhaga of the same SUTRA 12 jyotikA sUryAcandramasaugrahanakSatraprakI riMga katArakAmaca / / 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 stellars 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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78 Tatyartha 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 Vrhastiati 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 Thus up to 900 yojanas from the earth-ler el upwards are found the stellar order of celestial beings The yojana bere is 2000 kosas SUTRA 13 menpradinaNAnityagatayonaloke / / 13 // vieru pradiksana zitya gatazo arloke In the human regions, (2 e, the 23 dvipas, the stellars) always more round (their respective) Mount Meru, (but their dearest 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 praninfart. Il PY 11 Tatkrtah kala vibhagah Divisions of time (are) caused by those (movements of the stellars) SUTKA 15 aferant 1184 11 Babirayasthitah (The stellars) outside the 29 dripas 1 e, beyond Manusottara mountain in the middle of Puskararara dvipa, are) fixed. (They never more) SUTRA 16 24T 119EUR 11 Vaimenikah Now we go on to the heavenly beings

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Fourth Chapter 79 SUTRA 17 ficy1997icatatapat !! Ple !! Kalpopannakalpatitashcha. (These arc of 2 kinds ) Kalpopanna born in thc 16 hcavens, and with 10 grades These alone havc 10 classes Kalpatita, born bcyond the 16 heavens They have no grades or classes They are callcd Ahamudra mater (lit 'I ain India'), and are all alike SUTRA 18 upayuM pari // 18 // Uparyupari. The 16 heavens are situated in pairs, one (pair) above the other (The graineyakas, arc also one above the other beyond the 16 hcavens) SUTRA 19 saudharmazAnamAnatkumAramAhendrabrahmabrahmottaralAntavakApiSThazukramahAgukasatArasahasrArevAnatapratAraNatayorAraNAcyutayornavasu veyaphevijayavaijayantajayantAparAjitepusarvArtha siddhauca 16 // Saudharmaishana sanatkumara mahendra brahma brabmottra lantava kapistha shukra maha shukra satara sa basraresvanata pranatayo rarana chyutayor navasu graiveyakesu vijaya vaijayanta jayanta parajitesu sarvartha siddhau cha. (They parit live) in 1 at Saudharma, 2 ema, Isan, 3 Appar, Sanatkumara, 4 MEET Mahendra, 5 Brahma, 6 BEST Brahmottara, 7 * Lantava, 8 milfs Kapistha, 9 7 Shukra, 10 YA Mahashukra, 12 a Satara, 12 Ara Sahasrara, 13 ATA Anat, 14 tyla Pranata, 15 774 Arana and T7 16 Achyuta (Above thesc 16 heavens, the abodes of act Ahamindras are) 9 0297 Graveyaka (heavens :) 9 anudiza Anudisha

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Tatyartha Sutram 5 Ter, Anuttara (heavens, 1 c,) fara, Vijaya, 47, Vaijayanta, 747, Jayanta, Sala, Aparajita , arrifafa, Sarvartha-siddhi Above the Sarvartha-siddhi, is the f a, Siddha-kshetra, the place of Liberated souls The first heaven at Saudharama is the nearest, because its central heavenly car or abode ( Vimana) is only one bair's breadth from the top of the Central Meru, (atan) This Meru 15 1,00,040 Fojanas high, 1,000 Fojanas of it are embedded in the earth, tbe rest 15 above, the top being 40 yojanas The main Heavenls have 12 classes because there are 12 Indras in the 16 heavens as follotre The 1, 2, 3 4 heavens have one Indra eachre, 4 Indras named after their heavens 5, 6 only, 10, 1 Brahmednra 7, 8 , , , 1 Lantava. 9, 10 >> >> >> 1 Sbukta 11, 12 , , , , 1 Satara The 13, 14, 15, 16 4 named after their heavens Total Indras 12 The 16 heavens have 52 layers (Patala), e, 31, 7, 4, 2, 1, 1 res pectively for 1st, 2nd, 3rd, 4th, 5th, and 6th pairs of heavens, and 6 for the 7th and the 8th paure There are 9 for the 9 Gravesakas, 1>>, 9 Anudisas, 1, ,5 Anuttaras; In all there are 63 layers Patala) SUTRA 20 sthitiprabhAvasukhadhutilezyAvizuddhIndriyAvaSiviSayato'dhikA // 20 // Sthiti prabhava sukha dyati lesya vishuddhindriyavadhi vibayatoadhiksh Age, power, enjoyment, brilliance, purity of lesya (paint and thought colour) sense-faculties, visual knowledge-(all) these go or increasing (as we go from the lower to the higher heavens)

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Fourth Charter SUTRA 21 gatizarIraparigrahAmimAnatohInA // 21 // Gata sharira parigraha blumanato hinah. Moving from place to placc, height of body, attachment to world by objects, pridc-thcsc (go on) decreasing (as we go up to the higher heavens ) eg in 1 and 2 hear cns, stature is 7 hands (cubits) 3 and 4 5 and 6, 7 and 6 9 and 10, 11 and 12 13 and 14 >> 31 15 and 16 In thc 1, 2, 304, grawvc3 aka stature is 2 hands In thc 4, 5, 6 , .. , 2 hands In the 7, S, 9.. , 1 hands In the 9 7. Anudisha , ,11 hands In thc 5 gumana, Anura Viman, 1 hand SUTRA 22 potapadmazuklalezyAdvitrizeSeSu // 22 // Pita padma shukla leshya dvitri shesesu (There are) yra yellow, pink, and 947 white, AE lesya in 2,3 (pairs, and) thc remaining (heavens) Yellow (ata) in 1 and 2 hcarcns , 2 pairs Yellow-pink in 3 and 4 Pink in 5 and 6, 7 and 8 and 9 and 10 Pink-u hitc in 11 and 12 licavens White in the rest of the heavens and higher regions 3 and 4 9 and 10 SUTRA 23 ginagdag FC97 133 11 Praggraiveyakebhyah kalpah (Thc heavens) beforc (wc reach) The Gianvcyakas (are called) kalpas SUTRA 24 ATTIS197 fra min 1 px ! Brahma lokalaya laukantokah (Having) Brahma-loka (as) ubade (are) Laukantihas. The Lauko

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Fourth Chapter 83 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 parNadvIpazeSANA sAgaropama tripalyopamArddhahInamitA // 28 // Sthitirasura naga suparna dvipa seshanam sagropam: tripalyo-pamarddha hina mitah. The (maximum) age of 1 Sagara, AME Asura, measures nAgA Naga, 3 Palya ga Suparna,,, less, (1. e, 21) dvIpa Dvipa, 2 ". and of the other (6 classes) 1 27 37 " 1 SUTRA 31 " 37 .. SUTRA 29 saudharmezAnayo sAgaropame'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 sAnatkumAramandriyo mapta // 30 // Sanatkumaia mahendrayoh sapta In the Sanatkumar Mahendra, ( e, 3rd and 4th heavens, the maximum age is a little over) 7 sagaras trisaptanavaikAdazatrayodazapaJcadazabhiravikAnitu // 31 // Tri sapta navaikadasha 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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Tatrartha Sutram In the 5th and 6th hcnicns its a littlc os er 10 Sagaras ,, 7th, 8th , , 14 , , , 9th, 10th . . . , 16 , , , 11th, 12th , . . . . 18 , In the 13th and 11th heziens 11 i 20 cagara . , 15th , 16th .., 22 SUTRA 32 dhAraNAcyunA mekagena navagurga yojayAdipurA pamiddhoca / / 30 // Aranachyuta durddhva mekarkind navasu graiveyakesu vijayadisu sarvarthasiddau cha Abore Aring and Achyuta, in the 9 Grusesal is (it 36) more and more by onc c25172, 11., 1415 23-31 zgart respecte els ) In the 9 Anudicgs, (it is 32 <157ris anl) in Vijay, etc (in th:5 Anuttaras it 15 33 sigars But) in (the 1944 Anuttira, 1 e Sirsarthsiddhi, (it is neser less than 33 sagras ) SUTRA 33 797441037794 11 22 11 Aparapalyopama madhikam (In the Saudharma and Ishana the) minimum (age is) a little over one palza SUTRA 34 TTT OTa gaigao II 37 Paralah 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 agc for) the immediately preceding [region is the minimum for the next above it) SUTRA 35 narakANA ca dvitIyAdipu / / 35 / / Narakanamcha dvitiyadisu The same (rule applies to the ages) of hellish beings, (i, e, the

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Foilith Chapter maximum age of the 1st is the minimum) of the 2nd and so on SUTRA 36 dazavarSagahanamANiprathamAyAm // 36 // Dashavarsa sahasrani prathamayam (The minimum age of beings) on the first (hell is) 10,000 years SUTRA 37 Hanga 11 301 Bhavanesucha. (The minimum agel of Residentials 4794141 (is also) the same (1. e, 10,000 years) SUTRA 38 CYFTUTA 15 II Vyantaranamcha The same for Peripatetics, 6 e, the minimum is 10,000 years) SUTRA 39 98798719F II RE IL Para palyopama madhikam The maximum (age for peripatetics is) a little over one palya SUTRA 40 jyotipkAraNAca // 40 // Jyotiskanam cha The stellars also (have a maximum of a little over one palya

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Tamartha Sutram SUTRA 41 FOT11977 11 11 Tadasta bhago apara The minimum (for the stellars 1s) of that, (ie, a palye ) SUTRA 42 nauganniganAmaSTo nAgagepamAgi napAm // 8 // Laukantikanamastau sagaropamani servesam (The age) of the Laul anulas (15) 8 sagaras (It is the same) for all

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adhyAya pAMcavA CHAPTER V SUTRA 1 ajIvakAyA dharmAdharmAkAzapudgalAH // 1 // Aivakaya dharnia dharmakasha pudgalah The non-soul extensivc (substances arc ) ' Dharma, medium of motion to soul and matter; Adharma, , ,, rest SFIT Akasha, space and, and Terry Pudgala, matter 114 Kaya means extensive, i e, having extent like the body, 1 c, occupying more than onc 975 Pradesha, spatial Onit, or point in Kala, tumcs has no extent, because its innumerable points, kalanus arc packcd full like a hcap of Jewels in universal space, but are never united one with the other SUTRA 2 Soury 11 211 Dravyani (They are also called) dravyas, substances 6 Dravyas The basic distinction is one It 16 seen, it is un deniable It is the distiction between the (the I) and the chair on wbich I sit Technically it is 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 arc also observable in men and matter--are not onc, 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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88 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, 1 e, of a group of attributes ryu 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 aftara 1 Astitva, Isness; Indestructibility, permanence, the capacity by which substance cannot be destroyed. atera 2 Vastutva, Functionality, capacity by which substance has a Function gan 3 Dravyatya, Changeability, capacity by which it is al ways changing its modifications 974a 4 Pramcyatva, Knowability, capacity of being known by some one or of being the subject-matter of knowledge mga 5 Aguru-laghutva, 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 1 staera 6 Pradeshatva, Spatiality, capacity of having some kind of form are common attributes of the aaaa Chetanatva Consciousness class of substance or group of 99 Amurtatva, Immateriality ) attributes, called soul u na Achetanatva, Unconsciousness) are common to space, Wasica Anurtatva, Immateriality motion and rest and time a Achetanatva, Unconsciousness Festa Murtatva, Materiality are common to Matter furter 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, le respectively, Sanjna, Sankhya, Laksana, Prayojana ) 701, 750, 0, 0 ,) The bottom reality is attributes But always in 6 groups

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Fifth Chapter 57771, Kaya is that which has extent, il many wel, Pardeshas, 1 c occupies more than onc unit of spacc Kala, time, alonc docs not do so Therefore is not kaya, or cxtensive the units of time, I c Knlanus, Army, are packed in Loka lukcahcap of jewels (sanarAgimamAna) foretagu Viscsha guna or special attributes of cach substance are (1) Jwa-coul- Knon ledgc (IT) (In its full form it arises only in the absence of knowledgc-obscuring karma) 2 Conation ( a) (In its full form it arises only in the absence of Conation obscuring karma ) 3 Bliss Cor) In its full form it arises only in thc absence of all the 4 destructni a karma) Poner (e) (In its full form it arises only in the absence of obstructie karmas, ctc) rin its full form it art Right Belief mamyagdarzana) ses only 1x Right Conduct (99413ftu) the absence I of dcluding karma Avyavadha, Undisturbablc, duc to the absence of Vcdaniya (Feeling) karma, neither plcasurc nor pain anir, Avagaha, duc to the absence of body karma 9 symy, Agurulaghutra, duc to the absence of family-karma 10 a , Suksmatva, duc to the absence of age 4 7 he first 6 are agatat, Anujui, 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 Pratsivi (aferaftalt, attributes, which merely indicate the absence of their opposites They arise fully on the destruction of the 4 satau non-destruc tive karmas Frita, Vcdaniya, Feeling, m1, age, family and 919 body karmas

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Fifth Chapter SUTRA 7 niSkriyANi ca // 7 // Nishriyani cha, (These three are) not (capable of) moving (from place to place) Time substance also is incapable of motion It is also Niskry SUTRA 8 satyeyA pradegA dharmAdhamaeNkajIvAnAm // 8 // Asankhyeyah pradeshas dharmadharmaika jivanam (There are) innumerable Pradeshas of Dharma, Adharma and each soul * 91 (A Pradesha is the unit of spice occupied by an atom of matter) The number of Pradeshas in Dhatma Adharma, a Soul, and Lokakasa, e the Universe, (e all except pure spice) is the same, 1, e it is innumerable (in all) The soul fills the whole Universe only in Omniscient overflow Otherwise it is extent equal to its mundane body, except in the Overflow (Samudghata ) See Dravya Samgraha Gatha, 10, Vol ISBJ 28-31 SUTRA 9 zrAkAzasyAnantA // 6 // Akashasya-nantah (The Pradeshas) of space (are) infinite SUTRA 10 samayeyA samyeyAzca padgalAnAm / / 10 / / Sankhyeya asankhyeyascha pudgalanam (The atoms) of matter (are) numerable, ( Sankhyata), innumerable (Asankhyata), and Ananta, infinite (according to their different molecular compositions. One atom of matter, if free, occupies a unit of space ca 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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SUTRA 15 asakhyeyabhAgAdiSu jIvAnAm / / 15 / / Asankhyeya bhagadisu jivanam Fifth Chapter etc, (upto lokakasa 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) 3385 93 [The soul even in its lowest condition occupies innumerable pradeshas This is not in conflict with the saying that (lokAkAza ) Lokakasa has innumerable 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 (18) in one or more of (these) innumerable parts SUTRA 16 pradezasahAra visarpAbhyA pradIpavat / / 16 / / Pradesha samhara visarpabhyam pradipavat Souls have five ( suksma) or dense ( badan a) bodies Fine bodies can pass through dense bodies And the space occupied by one dense-bodied soul, gives place to an infinite number of finebodied souls By the contraction and expansion of the pradeshas (the soul, although it always has innumerable pradeshas, occupies space) like the light from a lamp (e, g, a soul can occupy the space represented by an ant or an elephant or even the Mahamachchha found in the Svayambhur amana, 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, e incapable of full development The souls that occupy body die and reborn 18 times in the time taken by one beat of the average human pulse Thus 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 gatisthityupagraha 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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94 Tatrartha Sutram SUTRA 18 AnagAna / / 18 / / Akashasyavagahah (The function) of Space (Akasa, is to give ) place (to all the other substance.) SUTRA 19 zarIvAmana prANAnA duganAnAm // 16 // Sharira vanmanah pranapanah Pudgalanam (The function) of matter (1, to form the basis of the) bodies, peech and mind and re piration of soul othu There are 23 kinds of molecule or varginas The 5 bodies are made of 3, ind peech and mind each of one, kinds See Jiva Kanda 606-7 SUTRA 20 sukhada jIvanamaraNapagrahAca / / 20 / / Sukha duhtha Jivita maranopagrahascha (The function of matter 1) also to make possible in the soul wordly enjoyment, pain, life (ind) death [This must be so, as all Farmas are miten] Mutter alo affects matter Therefore Upagraha, 1, u ed in the Sutra SUTRA 21 papa // 21 // Parasparopagraho jivanam (The function) of oule, mundane soul, it to) support each The peasant This obviou We all depen 1 upon one another provide, corn to hum nity, the vener clothes and so on SUTRA 22 nApariNAmakriyA panapane lagya // 22 // Vartanaparinamakriyah piratvaparatve cha kalasya. And (the function) of Time (, to help ub.tances in their) being

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Fifth Chapter 95 (in their continuing to exist, 1 e, in the continuous change in their attributes at every moment) (in their) modifying, (in their) movement, (and in their) long and short duration The being or continuing to exist is done by farger Nischayakala, e, real time substance The other three functions are the basis of tra Vyavaharakala, ie, of time, from a practical point of view which is based upon the motion of matter sun, moon, earth, etc, in space SUTRA 23 FYRICHurrera art. GTGTT !P3 il 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 ; one each 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 sthaulyasasthAnabhedatamazchAyAtapodyotavantazca, // 24 // Shabdabandhasauksmyasthaulyasamathanabhedatamashch. hayatapodyotavantashcha And they (material substances) are possessed of, (ie,, their manifestations take the form of ) ra, 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) fushi Varsresika-produced by nature alone as thunder, roar of ocean, thunder of clouds, etc

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96 Tatvartha Sutram (2) Prayogika-produced in connection with men, etc Sound is also divided into two (1) Abhasatmaka-unspoken, or which is not uttered by mouth This is Pravogika-caused by men, etc Tata-sounds from stringed instruments as vina, etc (2) fan Vitata-sounds from drum, kettle-drum, etc (3) Ghana-Sound from cymbals, kartala, etc (4) afar Susna-sound from flute, etc Vaishesika-caused by nature spontaneously as thunder, etc. (2) Bhasatmaka-spoken or speech uttered with the (1) as (1) and (5) mouth, speech It is of two kinds 1 Anaksar atmaka-non-alphabetical or the speech of animals having 2 or more senses, Aksaratmaka-alphabetical as Sanskrit, prakrita and various other Aryan on non-aryan languages Note For further details vide Dravya Samgraha Vol I of 2 SBJ Appendix page lvi , Bandha, union caused by man or otherwise like chemical changes in clouds, electricity, etc , Sauksmva, fineness, like light compared with a table, , Sthaulya, grossness, e g, iron or wood compared with water; , Sansthana, figure, geometrical and other diagrams, , Bheda, partibility, like split peas flour or gold leaf from gold, etc , Tama, darkness , Chhaya, shade, , Atapa, sun-shine, and 3 Ja, Udyota, moon light SUTRA 25 araNava skandhAzca / / 25 / / Anava skandhascha (Matter has 2 chief forms) atom and molecule.

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Fifth Chapter 97 SUTRA 26 medasatibhya utpadyante // 26 // Bhedasanghatebhya utpadyante (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 Hatay II po 11 Bhodadanuh. Atom (is obtained only) by division (to an infinite extent ) SUTRA 28 bhedasaghAtAbhyA cAkSuSa // 28 // Bhedasanghatabhyam chaksusah (Molecules can sometimes be decomposed) into (their) visible parts by division and union, eg, marsh gas treated with chlorine gives methyl chloride and hydrochloric acid The formula 15 CH,+cl, = CHcl+H+cl [P 27 of Organic Chemistry People's Books) SUTRA 29 sadravyalakSaraNam // 26 // Saddravyalaksanam. The differentia of substance (18) sat, being or isness SUTRA 30 utpAdavyayadhrauvyayukta sat // 30 // Utpadavyayadhrauvyayuktam sat Sat (is a) simultaneous possession

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28 Tatyartha Sutram (of) 3717, Utpada, coming into existence, birth, pa, V yaya, going out of existence, decay, and 14, Dhrauvya, continuous sameness of existence, perma nence The meaning is that the substance remains the same, but its condition always changes, eg, a man is in anger and forgiveness supervenes, his angry soul is replaced by a forgiving one, i 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 BFYF Utpada anda Vyaya are of 2 kinds affa Svanimitta, in the pure substance itself due to modification in the attribute of individuality, styga Agurulaghutva, on account of the substance Time ; and fra Paranimitta, modificafior in the impure substance with the auxiliary help of another substance, eg, in " Dharma and 4* Adharma, 718137 Akasha and fra Kala, which have only rafaf 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 a62190914 faca! !! Tadbhavavyayam nityam 'Permanence' (means) indestructibility of the essence (or quality) of the substance SUTRA 32 arpitAnarpitasiddha // 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 fame FETTEFEL 11 33.11 Snigdharuksatvadvandhah

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Fifth Chapter (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 na jaghanyaguraNAnAm // 34 // 99 Na jaghanyagunanam (There is) no (union of atoms) with an atom with the minimum degree (of smoothness or roughness to form a molecule) SUTRA 35 guNasAmye sadRzAnAm // 35 // Gunasamye sadrisanam (Atoms) with equal degree (of smoothness or roughness) of the (condition, 1 e, smoothness or roughness, cannot unite with an atom of their own or of the opposite condition) SUTRA 36 dvayadhikAdiguNAnA tu // 36 // 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 12 degrees or are degree under Sutras 35 and 34 respectively SUTRA 37 arasdhiko pAriNAmiko 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 Ju94995647 11 25 11 Gunaparyayavadravyam Substance is possessed of attributes and modifications To, Attributes, are togel Anvayi, ie, they co-exist with substance 92774, Modifications are fatti Vyatireki, i e, they succeed each other SUTRA 39 1957 11 PC ! Kalascha Kala or Time (18) also (a substance) SUTRA 40 TSFATTERY II YO 11 So nuntasamayah That (Time has) infinite Samayas Samaya is the modification of time, A949 Samaya is the time taken by the smallest particle of matter in going from one point of time to the next point called firmy Kalanu SUTRA 41 dravyAzrayA nirguNA guNA / / 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 attributes 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 nadbhAva pariNAma // 42 // Tadbhavah parinamah The becoming of that (1) modification fiua Parinama or modification of a substance is the change in the character ofits attributes.

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adhyAya chahavAM CHAPTER VI SUTRA 1 kAyavADmana karma yogaH // 1 // Kayavau nanahkarma yogah Yoga (is the name of vibrations set in the soul by) the activity of body, speech or mind 917, 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 Farrut, Kaya-yoga is caused by the 991974 Ksayopshama, destruc tion-subsidence of a11374 Viryantaraya, power-obstructive karmas, and by the support of material molecules of the different kinds of bodies 9779141, 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 Hati, 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 Sa asravah This (yoga) is the channel of Asrava (or inflow of karmic matter into the soul ) SUTRA 3 TLEFIAT 47924 11 Ball Subhah punyasyasubhah papasya Asrava is of 2 kinds ) Shubha or good (which is the inlet) of virtue or meritorious karmas, a Ashubha or bad (which is the inlet of vice or demeritorious karmas)

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102 Tatyartha Sutram SUTRA 4 sakapAyokapAyayo nAmpanayikepathayo // 4 // Sakasayakasayayoh samparayikeryapathayoh (Souls) affected with the passions (have) FTTIR Samparayrka or mundane (inflon le inflon of harmic matter which causes the cycle of births and rebirths. Those without the passions (have) 1974, Iryapatha, transient or fleeting (inflo Mundane inflow is in the first ten, and transient inflon in the 11th, 12th and 13th stages (Gunasthana) There is no inflow in the 14th stage SUTRA 5 indriyakapAyAvratamciA paJcatranu paJcapaJcavicatinanyA pUrvaca bhedA // 5 // Indriyakasagarratakriyah panchachatuhpanchapanchvinsatis ankhyahpurvasya bhedah The kinds of the first se mundane inflor are 39 in) number (5 Caused by the activity of the) 5 Sensessica (4 , , , , ) 4 Passions , 15 , 5 (Kinds of) rorlessness 57 25 (kinds of activity Barlas follows: (1) 7257 Samsaktra-brisa, chat which strengthens ago belief, eg, torsbip, etc, (2) floral, Mithratra-kura that rhich strengthens wrong belief, eg, superstition, etc., (3) mai 11, Praroga-brisa bodilt morement (4) alta , Samadana-liya tendency to neglect rows, after haring taken tben (5) 27190F Iryapatha-lnya, tallang carefully by looking on the ground (for living beings which may be tood upon and thus injured) (6) gelt , Pradosla-Inya, tendency to accuse others in anger, (7) masini, Kayila-kira a wicked man's readiness to hurt others, (8) ofera fusta. Adbikaranik-kiya baring treapons DI hurtfulness,

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103 (9) fat, Paritapiki-kriya, any thing which may cause mental pain to oneself or others; Sixth Chapter (10) fanfaat, Pranatipatiki-kriya, depriving another of vitalities of age, sense-organs, powers and respiration; (11), Darshana-kriya, infatuated desire to see a pleasing form, (12), Sparshana-kriya, frivolous-indulgence in touching (13) maaf, Pratyayiki-kriya, inventing new sense-enjoyments, (14), Samantapatana-kriya, answering call of nature in a place frequented by men, women, and animals, (15), Anabhoga-kriya, indifference in dropping things or throwing oneself down upon the earth, 1e, without seeing whether it is swept or not (16), Svahasta-kriya, undertaking to do by one's own hand, what should be done by others; (17) tarifa, Nisarga-kriya, admiration of hurtful or unrighteous things; (18) farul, Vidarana-kriya, proclaiming other's sins, (19), Ajna-vyapadiki-kriya, misinterpreting the scriptural injunctions, which we do not want to follow 3 (20), Anakanks-kriya, disrespect to scriptural injunctions out of vice or laziness, (21) AR, Prarambha-kriya, engaging in harmful activities or expressing delight in other's misdeeds; (22) aftanfeat fa, Parigrahiki kriya, trying to persevere in one's attachment to worldly belongings, (23) 4, Maya-kriya, deceitful disturbance of some one's right knowledge and faith, (24) fazia far, Mithya-darshan-kriya, praising actions due to wrong belief, and (25) graf, Apratyakhyana-Priya, 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 Tatrartha Sutram SUTRA 6 nIbramandrajJAnAnAnabhAvAvivaraNavIvigeMbhyamnadvizeSa // 6 // Tiyr amandajnatajnatabhavadhikaraneviryavishesebhyasta. dviherah The differences in inflow (in different souls caused by the same activity arise) from differences in (the following ) (1) Torera, Intensity of desire or thought-activity (4) T, Mildness (3) 87722, Intentional character of the act ) (4) 507477, Unintentional character of the act) (5) , Dependence. (6) ra, (one's own position and porer (to do the act) SUTRA 7 adhikaraNa jIvAjjIvA // 7 // Adhikaranam jivaajiyah The "Dependence" (relates to the souls (and) the non-souls SUTRA 8 prAdya marammanamAnammayogakanakAgniAnamatakayAyavizeSa triyistrizcanuzcakrama // 8 // Adyam samrambhagamarambhayogakritakaritanumatakasaya Vishesaistristristrishchatushchaikashah The first 191147 Toy, (1 e, dependence on the souls is of 108) kinds (due to differences (in the following ) 1 474, Samrambha, Determination (to do a thing) 2. aprra, Samarambha, Preparation (for it), i e, collecting ma terials for it. 3 4, Arambha, commencement (of it) (These three (can be done by the) (three am yogas, ( e, activity of mind, body and speech, thus there are 33=9 lands Each one of the 9 kinds can be done in three (ways, i e,) by doing oneself, of having it done by others, or by approval or acquiescence (Thus we get 27 ands Each one of the 27 may be due to) the 4 Passions (That gives us 27/4 = 103 linds Thus the Jain rosary has 103 beads one for each of these 103 Jivadhikaranas

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Sirth Chapter 105 Thcsc 108 kinds can become of 432 kinds, if we consider cach Passion in its 4 aspects of 19921997' Error-fccding, ga Partial. vow-prei cnting, 7-915917 Total vow-proicnting and a 18 Perfect-right conduct-preventing) SUTRA 9 nirvartanAnikSepanayoganimargA dvicaturdvitribhedA param // 9 // - Nirvartananikseposamy oganisarga dvichaturdvitribhedah param The other aramziu, (1 c Dependence on the non-soul is of the following 11 kinds.) 2 (kinds of) faratai, Production ((1) Om Mulaguna, of the body, speech, mind and respiration, (2) suwu Uttaraguna, of books, pictures, statues, crc ] 4 (kinds of) Garag, Putting down (a thing (1) Mafora Apratya veksita, without seeing, (2) 599 Duhpramnsta, petulantis, peevishly, (3) A Sahasa, hurricdly and (4) in Ana bhoga, where it ought not to be put ] 2 (kinds of) to mixing up [(1) na Bhakta-pana food and drink, (2) 3971CT Upkarana, miting up of things necessary for doing any act] 3 (kands of farmaat, movement [by (1) 419 Kaya body, (2) 47K Vanga spcech, and (3) 4a Mana mind ] 11 Total SUTRA 10 tatpradopaninhavamAtsaryAntarAyAsAdanopaghAtA jJAnadarzanAvaraNayo Tatpradosa ninhava matsaryantarayasadanopaghata jnana darshanavaranayoh (1) ata, Depreciation of the learned (scriptures) (2) fresa, Concealment of knowledge (3) manel, Envy, jealousy Refusal to impart knowledge out of envy (4) 3214, Obstruction Hindering the progress of knowledge. (5) marai, Denying the truth proclaimed by another, by body and speech 3997, Retuting the truth, although it is known to be such

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106 Tatyartha Sutima SUTRI. 11 dukhagokatApAnandanavaparivedanAnyAtmaparobhayaspAnya gaTa casya, // 11 // Duhkhashokalapakrandanabadhapurwedananyatmaparobna yasthanyasadvedyasya (The inflow) of pain bringing-feeling (4119077 14 Asata-vedaniya) karmic matter is due to the following ) (1) 29 Duhkha, pain (2) Te shoka sorrow (3) at tapa, rcpcntence, remorse (4) wyr Aki andana, weeping 5) au, badha, depriving of vitality (6) fracai par zvedna, piteous or pathetic moaning to attract compassion (Thcsc 6 can be produced) in ones own self, in another, or both (in one self and another Thus therc are 18 forms of this inflow SUTRA 12 bhUtavratyanukampAdAnasarAgasayamAdiyoga kSAnti gaucamiti sadyasya // 12 // BhutapTetyanu-kampadanasaragasemyamadiyogab ksanti shauchamiti sadredyasye (1) 1974 Bhutanukampa, compassion for all living beings, (2) TRITE +97 vi atyanukampa, compassion for the vowers (3) Dana, charity, (4) 14 sai aga-samyama self-control with slight attachment, etc, [1 e, (5) 74H14 sangamasamyana, restrain by vows of some, but not of other passions, (6) alhai Akama-n11 jai a, equanimous submission to the fruition of karma (7) ama14 Balatapa, austerities not based upon tight knowledgc] (8) 47 Yoga, contemplation, (9) Gift Ksanti, forgiveness, and (10) Ve Shaucha, contentment-these (arc the cause of inflow) of pleasure-bcaring feeling karmic matter, (9182017, Sata vedaniya) SUTRA 13 kevalizrutasacadharmadevAvarNavAdo darganamohamya // 13 // Kevalishrulasanghadharmadevavarnapadodarshanamohasya (Thc inflow) of 1976 19 (Darshai mohaniya), right-belief-deluding karmic matter (15 caused by) T F avai navada, defaming the Omniscient Lord E A hat, (1 c, 96) Kevali, the Scriptures (aa) Shouta, the Saint's brother-hoods, (4) Sangha, the true religion, (47)

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Sixth Chapter 107 Dharma, and the Celestial beings, (a devah), e g saying that the celestial beings take meat or wine, etc and to offer these as sacrifices to them SURTA 14 kapAyodayAttIvrapariNAmazcAritramohasya // 14 // Kasayodayattivraparinamashcharitramohasya (The inflow) of afta a 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-kasaya) e g Joking about Truth, etc, disinclination to take vows, etc. indulging in evil society, etc SUTRA 15 vahvArambhaparigrahatva nArakasyAyuSa // 15 // Bahvarambhaparigrahatvam narakasyayusah (As to the age-karma) the inflow of a narakayukarma, hellishage karma (is caused by too) much wordly activity and by attachment to (too) many worldly objects or by (too) much attachment eg, committing breaches of the first five vows of non-killing, truth non-stealing, chastity, non-attachment to worldly possessions. 1 SUTRA 16 mAyA tairyagyonasya // 16 // Maya tairyagyonasya, (1 he inflow) of faifa tiryagyon, sub-human-age-karma (is cau sed by) a Maya, deceit e g cheating others, preaching the false doctrine, etc SUTRA 17 matpArambhaparigRhatva mAnupasya // 17 // (The inflow) of manusyayu human-age-karma (is caused by) slight worldly activity and by attachment to a few worldly objects of by slight attachment

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110 Tatvartha Sutram 3 Pfafafana Norvichikitsita Free from repulsion from anything. 4 4 Amudhadrist: Free from superstitious belief 5 TITS Upabrihanam or (more popularly), 3977 a Upaguhana Free from a tendency to proclaim the faults of others 6 Ft FIFTY Shitakaranu To help oneself or others to remain steady in the path of truth 917 Vatsalya Tender affection for one's brothers on the path of Liberation 8 FATTI Prabhavana Propagation of the path of Liberation. 2 fag Vinaya-sampannata Reverence for means of Liberation and for those who follow them 3 zIlavategvanaticAra Shilvratesvanatichara Faultless observance of the 5 vows, and a faultless subdual of the passions 4 fiyat TTTM Abhiksana-inanopayoga, Ceaseless pursuit of right knowledge 5 At Sanveca Perpetual apprehension of mundane miseries 6 THTH Shaktitastyaga Giving up (for others of knowledge etc) according to one's capacity 7 FT 7 Shaktitastapah The practice of austerities, according to one's capacity 8 13949 Sadhu-sanadh Protecting and reassuring the saints or removing their troubles 9 fiy Varyavrattya barana Serving the meritorious 10 Arhadbhakti Devotion to Arhats or Omniscient Lords EP147 Acharyabhakti Devotion to Acharyas or Heads of the orders of saints 12 M ar, Bahusiutabhahti Devotion to Upadhyayas (agent) or teaching saints 13 49774f74 Pravachanabhakti Devotion to Scriptures 14 419ffy Avashgakaparihani Not neglecting one's (6 important daily) duties 15 r1971 Margaprabhavana Propagation of the path of Liberation 16 999794 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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Sirth Chapter 111 SUTRA 25 TEICHFARRATASTI 177 gagaritariant FPTSTITET 1198 11 Paratmanindaprashamse sad isadgunochchhadanodbhavanc cha nichairgotrasya (The inflow ) olanda low-famuly-determining harmn (is caused by ) 1 fato Paraninda, speaking all of others, 2. SFHRUP Atmaprashan a praising oncself, 3 277Sadgunochchhalan, concealing the good qualities of others, and i ma Asadgunodbhai an proclaining in onc elt the food qualities which one docs not possess SUTRA 26 tadviparyayo nInaM ttya nutnegI nottaramga // 26 // Tadviparyayo nichairvrityanutsckau chollarnsya (The inflow ) of thc ncat, (Ic34717 high-family-dctcrmining karma is caused by) the opposite of the above, (1 c by ) 1 77 Paraprashmsha, praising others 2 Afa27 Almaninda, denouncing one's self, 3, fumiran Sadgunodbhavana, proclaimung the good qualitics of others; 4 # rema Asadgunochchhadana, not proclaiming one's own 5 arif Nichan yritti, an attitude of humility towards onc's better, 6 G Anutseka, not being proud of onc's own achievements or attainments SUTRA 27 fanfituhatta II pull Vighnakaranamantrayasya (The inflow) of obstructive (Antaraya) karma (is caused by) disturbing others (in ma charity , anh gain , 1 cnjoyment of consumable things, s enjoyment of non consumable things, and 911 making use of their powers )

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112 Tatyartha Sutram NOTE-The inflow of 7 karmas, le 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 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, 2, e when he is 54 The second on his passing of the remainder, i 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, i 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 ! hiMsA'nRtasteyAgrahmaparigrahebhyo virati tam // 1 // Himsaanritasteyabrahmaparigrahebhyo viratirvratam. Vrata or vow is to be free from (1) f Himsa, injury; (2) (3) (4) Abrahma, unchastity, and (5) ft Pangraha, worldly attachment, (or worldly objects) Annita, falsehood, Steja, theft, 0 SUTRA 2 dezasarvatA'Nu mahatI // 2 // Deshasarvatoanumahati. (Vows are of 2 kinds) 1 , Anuvrata partial vow (that is, limited abstention from the five faults given above), Mahavrata, full vow, ( e total abstention) SUTRA 3 tatsthairyAyaM bhAvana 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 vAgane guptIryAdAnanikSepa samityAlA kitapAnabhojanAni paJca // 4 // Vanganoguptiryadananiksepanasamitya lokitapanabhojanani pancha.

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114 Tatvarila Sutram The 5 (meditations for thc vow against injury arc ) 1 moru Vasrupti, Preservation of specch; 2 717 Manosupti, Prescriation of mind, 3 711 Irja, Carc in walking 1 7719-ftitary-fifi Adana-niksepana-samiti, Care in lifting and laying down things 5 Alfa i Alokitapana-bhojan, thoroughly seeing to onc's food and drink SUTRA 5 krodhalobhabhIgatvahAsyapratyAgyAnAnyanuvIci bhApaNa ca paJca // 5 // Krodhalobhabhirutvahasyapratyakhyananyanvvichi bhasanam cha pancha And fit c (meditations for the son against falschood ) i NAT417, Krodha-prat vakhyana, Giving up anger, 2 st Lobha, , , greed, 3 3777 Bhiruti'a,, ,,Conardice or fear 4 777 9841747, Hasya >> ,,Giving up of frivolity : 39=flyu, Anuvichi-bhasana Speaking in accordance with scriptural injunctions SUTRA 6 zUnyAgAravimocitAvAsaparoparodhAkaraNabhakSyazuddhi madharmA'visavAdA paJca / / 6 / / Shunyagaravimochitavasa paroparodhakaranabhaiksyash uddhi sadharmaavisamvadah panch (For the vow against theft, the) five (meditations are ) 1 P M , Shunyagara, Residence in a solitary place, like a mountain cave, ctc fanfaaa, Vimochilavasa, Residence in a deserted place, tomicu, Paropa, odhakarana, Residence in a place where onc is not likely to be prohibited by others, nor where one should be likely to prohibit others, 4 ugift, Bharksya-suddhi, Purity of alms, according to the scriptures, 5 fanlara, Saddharmavisamvada, Not disputing with one's co-religionists, as to "mine" and 'thine"

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Scyenth Chapter 115 SUTRA 7 strIrAgakathAzravaNatanmanoharAganirIkSaNapUrvaratAnu smaraNavRSyeSTarasasvazarIrasaskAratyAgAH paJca // 7 // Striragakathashrvanatanmanoharanganirikianapurvaratanu amaranovrisycatarasasvasharirasamskaratyagaha pancha For the low against unchasity, the fivc (mcditations arc) i Tum Serraga-katha-shravanatyaga, Renouncing of (rcading or) hearing stories exciting attachment for Women, 2 ailestaandumm Tanmanoharanga-niriksana-tyaga, Re nouncing of sccing their beautiful bodics, 3 STEGMONT Purvaratanusmarana tyaga, Renouncing of thinking over, (rcmcmberance on past enjoyment of tomon, 4 E F Vnsscstarasa-jaga, Renouncing of cxciting and apbrodisiac drinks, and TATUTEGRIRAM Svasharirasamskara tyaga, Renouncing of beautifying one's own body , self-adornment 5443 SUTRA 8 manojAmanojendriyavipayarAgadve pavarjanAni paJca // 8 // Manojnamanojnendriyavisayaragadvcsavarjanani pancha. (For the vow against worldly attachment, thc 5 (mcditations are giving up or self-denial of love and hatred (11979 Raga-dvcsa) in the plcasing (and) displcasing (worldly) objects of the (five) senses SUTRA 9 himAdipvihAmutrApAyAvadyadarzanam // 6 // Himsadisvihamutrapayavadyadarshanam, The destructive or dangerous (and) censurablc (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 Tatyartha Sutram SUTRA 10 gata a 11 80 11 Duhkha-meva va (One must also meditate, that the fire 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) Fray Satresu, all living beings; 2 ha, Pramoda, Delight (at the sight of beings) JUIN II Gunadhikesu, better qualified (or more advanced than our selves on the path of liberation :) 3 164 Karunya, Pity, Compassion (for) any Klishyama nesu, the afflicted, 4 46 Maddhyastha, Tolernce or indifference (to those who are) facing Avinayesu, uncivil or ill-bebaved. SUTRA 12 jagatkAyasvabhA vA savegavairAgyAm // 12 // Jagatkayasvabha va uvasamvegavairagyartham For an Samvega the apprehension of the miseries of the world and T4 Vairagya, non-attachment to sense pleasures, (we should meditate upon) the nature of the world and of our physical body The world is transitors 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 pramattayogAtprANavyaparopaNa hiMtA // 13 // Pramattayogatpranavyaparopanam himsa By ( ), passional vibrations, (Tota49u), the hurting of the vitalities, (1s) (EFI) injury

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Seventh Chapter 117 Injury on himsa is to hurt the Are Pranas or vitalitics, through qarathi Pramattayoga, ie, vibration duc to the Passions, which agitatc mind, body or spcech SUTRA 14 asadabhidhAnamanRtam // 14 // Asadablidhanamanritam Falschood (15) to speak hurtful-words (through onam PramattJoga, passional vibrations) SUTRA 15 pradattAdAna steyam // 15 // Adattadanam steyam. Theft (15) to take anything a bich is not given, (through Promattayoga) SUTRA 16 AGAHAN !! P& II Maithunamabrahma Unchastity is coition (or sexual contact, through Pramatta. yoga ) SUTRA 17 azt fet ll Ple Murchha parigrahah. Worldly attachment is that Murchha, infatuation (or intoxication through Pramattayoga, in the living or non-living objects of the world) Worldly objects are said to be Parigraha, bccause they are the external causes of internal attachment,

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Tatvartha Sutram SUTRA 18 ni gatyo vratI // / 18 / / Nihshalyo vrati A af Vrati, or a vower should be without (blemish which is like a) thorn (Shalya, which makes the whole body restless) Shalya or blemish is of 3 kinds 118 This 1 AR, Maya-shalya, the thorn of deceit 2. f, Mithya-shalya, the thorn of wrong-belief 3 fa, Nidana, the thorn of Desire for future sense-pleasures SUTRA 19 gArya nagArazca // 16 // Agaryaanagarshcha. (Vowers are of 2 kinds) a Agar, house-holders (laymen) and ..p 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, 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 vratapratimA Drata 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 119. Gunavratas ), and he must limit the articles of bis 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 af go, Sama yika P, He must meditate faultlessly, - regularly, and for fixed hours at mid-day, evening and morning, not less than 48 minutes every time . 4 99991 o, Prosadhopavasa P, He must fast faultlessly on the 8th and 14th day of every lunar fortnight --05 Afript 90, Sachittatyaga P, He must not take Animate vegetable and water He must follow this faultlessly 6 - FM 90, Ratri-bhukta-tyaga P, He must not take of: give food, or drink at night, this must be faultless 7 a 90, Brahma charyya P, He must give up sexual inter course even with his wife This must be faultless 8 CM 90 Arambha-tyaga P, He must give up his means . of livelihood, cooking, etc 9 ALU 90, 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 wafarem 50, Anumata-tyaga, P, He must not even advise .. on any worldly activity - 11 afferm 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 tithisavibhAgavatasampannazca // 21 // "RII Digdeshanarthadandaviratisamayikaprosadhopayasopab:hogaparibhogaparimanatthisamvibhagavratasampannash cha (The house-holder )must be with (the flollowing 7 supplementaryvows )also

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Tatvartha Sutram 1 fa Digirata, (Taking a life-long vow) to limit (his worldly activity to fixed points in all the 10 )directions, (e East, West, North South, South-east East-north, North-west, and West-south, and up and down) 2., 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) 120 3, Anarthadanda-vrata, (Talang a vow) not to commit purposeless sin, (It has 5 lands) (1), Apadh, ana, Thinking ill of others, (2), Papopadest a Preaching of sin (to others), (3), Pramada-chantra Thoughtless or inconsiderate conduct (as breaking the boughs of trees, etc., without any purpose) (4), Himsadana, Giving objects of offence (to others) (5), Dutshruti, (reading or) hearing bad (books) The above 3, 1e Digvrata, Deshavrata and Anarch-dandavrata) are called Ju Gunai ratas, multiplicative rows, because they raise the value of the 5 vows (Ahimsa, etc.) 4 Samayika, (Taking a vow to devote so much time everyday, (once, twice or three ames, at sunrise, sunset and noon to contemplation of the self (for spiritual anvancement.) 5, Prosadhoparasa, (Taking a row to) fast (on 4 days of the month, viz., the two 8th and the two 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 M-GIA-TRG Upaohoga-paribhoga-parimana (Taking a row every day) limiting one's enjoyment of consumable and nonconsumable things. 7 ! Atithi-sami ibhaga (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 rows of a house-holder or is possessed of right belief, or any afflicted or poor person. These last 4 ( e, Samayika, Prosadhopavasa, Upabhoga-paribhogaparimana and Atithi-samvibhaga) are called f Siksavratas, disciplinary vows, so called because they are preparatory for the discipline of ascetic's life.

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Seventh Chapter SUTRA 22 mAraNAntikI sallekhanA jopitA // 21 // Maranantikim sallekhanam Josila (The house-holder is aslo) the observer in the last moment of his life, (of the process of) Sallekhana, peaceful death (which is characterised by non-attachment to the world and by a suppression of the passions) 121 Thus the house-holder's vows are 12, with the last or peaceful death as their supplement SUTRA 23 animan fafafmengfeagarracaqi qece zfaati 11/23/ Shankakanksavichikitsanyadristiprashamsasamstavah samyagd. risteraticharah (There are 5) defects or partial transgressions (af) (which should not be found) in a man of right belief 11, Shanka, Doubt, Scepticism, 2 , Kanksa, Desire of sense-pleasures, 3 faff, Vichikitasa, Disgust at anything, eg, with a sick or deformed person, 4, Anyadristiprshamasa, Thinking admiringly of wrong believers, 5 f, Anyadristi sanstava, Praising wrong believers 4 SUTRA 24 vratazIleSu paJca paJca yathAkramam // 24 // Vrata shilesu pancha pancha yathakramam. Vrata, (There are) 5 (defects) respectively in cach (of the 5) tows, and (7) fa Shila, supplementary vows, (which should be avoided.) SUTRA 25 vandhavacandAtibhArAropaNAnnapAnanirodhA // 25 // Bandha badhachchhedati-bhara ropana nnapana nirodhah (The partnl transgressions of the first son are ) 1., (Angaly or carelessly) tying up (an animal or human being)

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122 Tatvartha Sutiam 2 3, 5 77, (Angrily or carelessly beating an animal or human being) 7, 2 , mutilating >> , , , UTFITTO, , , ,with-holding food or drink from an animal or human being LO SUTRA 26 mithyopadezarahobhyAlyAnakUTalekhakriyAnyAmArahAramAkAramantrabhedA // 26 // Mithyopadesha rahobhyakhyana kuta lekha kriya nyasa pabara sakara mantrabhedah (The partial transgressions of the second rom 918 Satsanuv1 ata, are ) 1 facut 51. Mithiopadcsha, Preaching false doctrines 2 T T6179, Rahobhyakh, ana, Divulging the secret (actions of man and woman,) 3 7afi Kutalekhakrij a, Forgery (and perjury) 4 :9719T, Nyasapahara, Unconscientious dealing by means of speech, cg, 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 gires him Rs. 905 This is nyasapahar 5 T , Sakaramantrabheda, Divulging that one guesses by sceing the behaviour or gestures of others, who are consulting in private. SUTRA 27 ntenaprayoganadAhRtAdAnaviruddharAjyAtikramahonAdhikamAnonmAnapratispaka TETT II po 1 Stena pi ayogatadabritadanaviruddha rajyatikrama hinadhika manonmanapraturupaka vyavaharah (The partial transgressions of the third von eiyat Achaurg anuvrata, are ) 1 Fayett, Stenaprayoga, Abetment of theft 2 TESTET Tadahritadans, Receiving stolen property 3 facts15A, Viruddharajyatikrama, Illegal traffic, (eg, by selling things at inordinate prices in time of war, or) to alien enemics, etc

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Seventh Chapter 4 TInAdhikamAnomAna Hmadhika-manonmana measures 123 False weights and 5 f,Pratu upaka-vvarahara,Adulteration, SUTRA 28 pa ra vivAhakaraNetyarikAparigRhItAparigRhItAgamanAnagakrIDAkAmatI grAbhinivegA // 28 // * Paravivahakaranetvarikaparigrihitaparigrihitagamananangakrida kamativrabhiniveshah. are ) (The partial transgression of the fourth vow Paras wahakarana, Bringing about the marriage 1 of people who are not of one's own family 2. ilarikAparigrahI nAgamana Itwarikaparigrahtagamana, Intercourse with a niarried immoral woman. PmFqda, Itvarikaaparigrahitagamana, Intercourse with an unmarried immoral woman. 4, Anangakrida, Unnatural sexual intercourse 5 mm, Kamatiral hinveshah, Intense sexual desire SUTRA 29 kSetravAstuhiraNyamuvarNaM dhanadhAnyadAmodAmakupyapramAraNAtikramA // 26 // Ksetravastuhiranyasuvarnadhanadhanyadasidasa kupyapramanatikramah Transgressing the limit of fields, houses, silver, gold, cattle, corn, female and male servants, clothes NOTE-The partial transgressions of the fifth vow parimAparimANamata, Parigrahaparimanam ata, 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, eg, 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 Tatyartha Sutiam transgression may be between 5 pairs of possessions as follows (netra, Fields 1 (vAstu, Houses hiraNya, Silver nuvarNa,Gold 3 X 44, Cattle (dhAnya, Corn ratt, Female-scrvant (7A, Male-servant 94, Clothes, etc, (ie things of toilet, etc) Cars, Bhanda, crockery or utensils ) SUTRA 30 avistiryagvyatikramakSetravRddhismRtyantarAvAnAni // 30 // Urdhvadhastiryagvyatikramaksetravriddhi smrityantaradhanani (The partial transgressions of the first Ju77 gunarrata, i e, 97, digirata, are ) 1 Udhravyatik ama, (In passion or negligence to go up) higher than your limit (in the row) 2 za, Adhahyj athrama, (In passion or negligence to go down) lower than your limit 'in the vow) 3 forf Tor yag-vyatikrama, (In passion or negligence to go in the) other 8 directions, berond your limit (in the rot) 4 af K setiainddh (In passion or negligence) to increase (in one and decrease in the other direction', the boundaries (of the distance which is the lirit in the row) 7777777, Smutyantar aliona Forgetting the limit in the vow (but still to go on recklessly This transgression will arise even if the limit rored is not exceeded ) SUTRA 31 AnayanapreSyapragogazabdarUpAnupAtapudgalakSepA // 31 // Anayanapresyaprayogashabdarupanupatapudgalaksepah (The partial transgressions of the second Gunavrata, i e, 27797 deshavrata, are )

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Seventh Chapter 125 1 97897, Anayana, sending for something from beyond the limit 2 Began, Prescapravoga, sending some one out beyond the limit TH047, Shabdanupata, sending one's voice out beyond limit, eg, by telephone 4 9977, Rupanupata, making signs for persons beyond the limit, as the morse code with facs, ctc 5 gira a Pudgalabrepa Thron ing something material beyond thc limit SUTRA 32 kandarpakotcyamAsaryA'samIkSyadhikaraNopabhogaparibhogAnarthakyAni // 32 // Kandarpakautkuchyamaukharyasamiksyadhikaranopabu hogaparibhoganarthakyani (The partial transgression of the "Third Gunavrata.", C. E. 57 anarthadandai rata, arc I , Kandarpa, Poking fun at another 2. airgi, Kautkuchya, Gesticuliting, and mischievous practiac! joking 3 Alai, Mauhkarya, Gossip, garrulity 4 SAHATTU, Asamh'syadhtharana, Overdoing a thing 5 sqariga 4174, Upabhogaparibhogana thakya, Keeping too many consumable and non-consumable objects SUTRA 33 yogadu praNidhAnAnAdaramgRtyanupa sthAnAni // 3 // Yogaduhpranidlananadaresmutyanupasthanani. (The partial transgressions of the first fyr71217, Siksavrata, i e. FTARSamayika, arc ) 1 gafura, Manoduspandhanam, Misdirection of mind (during meditation) arografirarist, Kayaduspranidhanam, Misdirection of body (during meditation) alka , Vakduspranidhanam, Misdirection of specch duting meditation

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Screuth Chapter 127 SUTRA 36 sacitanikSepAnipAnaparakhyAdezamAtgAMjhAnAtikamA || 36 || Sachitlanikscpapidhanaparavyapadeshamatoarya kalatikramah (Thc partial transgreccion of the fourth frirtina Siksavrata, i c affatfarau, Althusambrbhagawatra, arc ) 1 fifa sa, Sauliftaniksepa, Placing the laod on a living thing. eg on a green plantain lcat 2 of 217, Schittapidhana, Covering the food with a living thing 3 Toato Paraiyupadesha, Delegation of host's duties to another 4 i Matsarsa Lack of respect in giving. or cnvy of another donor 5 ray Kalatikrama Not giving at the proper time. SUTRA 37 jovinamaraNAza sAmiyAnurAgasukhAnubandhanidAnAni / / 37 / / Jovitamaranasamsamitranuragasukhanubandhanidanani (Thc partial transgression of ICI Sallekhana (peaceful dcath) are) 1 2 3 4 sifat Juntashansa, Desire to prolong one's life MAI, Marnashansa, Desire to dic soon Pirangin, Mitranuraga, Attachment to friends 371793, Sukhanubandha, Repeated rcmcmbcrance of past enjoyments Nidana, Desire of enjoyments in the next world 5 SUTRA 38 anugRhAtha svamyAtima! 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 10 SUTRA 39 vidhidravyadAtRpAtra vizepAttadvizeSa || 36 || Vidhidravyadatrpatravisesattadvise sah (The fruition of charity is) different (according to the difference Tatvartha Sutram 1 fafu Vidhi, Manner 2, Dravya, Thing given. 3 an, Datri, Person who gives, 4 The manner of giving is of 9 kinds 1 and , Patra, Person to whom it is given 2, Uchchasthana, Seating him on a exalted seat 3, Padodaka, Washing his feet 4, Archana, Worshipping him. 5 H, Pranama, Bowing to him 6-8 , Samgraha, Respectful reception of an ascetic The usual formula is "Welcome! welcome Food and drink are pure here" , Vakkayamanahsuddhi, Being pure in speech body and mind 9 qugf, Esanashuddhi, Faultless way of giving food The thing given must be helpful in study and austerities The person who gives must have 7 qualities 1 1 2 2, Ksanti, Must give calmly without anger 3 g, Mudita, Must be happy at giving Niskapatata, Without deceit 4 , Ashikafalanapeksa, Must not wish any gain in this world in its exchange 5, Anasuyatva, Without envy 6 fa, Avisaditva, Without repentence; and 7 fake, Nirahankaratva, Without pride, The person to whom it is given must be one of the three kinds , Uttamapatra, Ascetics, , Madhyamapati a, Laymen with vows;

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Se ven't 1 Chapter 129 3 394049, Jaghanyapatra, Layman with right belief but not with vows, Thcsc thccc with right bele arc called 397 Supatras, good donccs, and those who arc with proper cxternal conduct but without eal right bclief arc F1 Kupatras, deficient donces Unworthy donccs (Apatras) are those who have neither proper csternal conduct nor real right belief There is no merit in giving them anything There is also a U11 Karuna-dana, or ft of compassion to anyoncmain or non-Jaina, human or sub-human being, who is in need of it. This charity is of 4 kinds 1 SET, Ahara, Food 2 silafu, Ausadh, Medicine. *74, Abhaya, Reassuring the frightened, or removing their cause of fear 4 PT, Vidya, Knowledge 37

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adhyAya AThavAM CHAPTER V111 SUTRA I gthyiAganAvitipranApAyayogA bandhanatra // 1 // Mithyadarshanzviratipramadakasaragoga bandha betarab The causes of (a) Bandha or bondage 212 I 75 Mathrada-shana. mionz beliet. It 15 of 5 172ds. (1) Elazta. Talung only one aspect of a man--sided thung 2.2. man 15 mortal and un-Dortal. regarded from the point of new oi body and soul respectivel- Taking onl- one-12* 15 Ekanta (2) Vipanca, parrarse beliei. 2 3. animal sacrifices lead to 5237en. (3) 57 Samshaya, Doubl. sceprasm, hesitadon, 23, 25 to path to Labera.cz ( "ina-a, Veneration. Taking all 12l191ons and sods to be equall. Forthy of swt. 151 - Anana Wieng balat caused by 1gnorance. Indisc Izminanon of good and bad. It is caused by , Nisarga, inborn PITOI , CI b Fit Adhigama, preach ing of azothar. The last is of 4 lands Farro Krina:adi, belief in umz, soul etc., as causing every thing in the world Alriyaradi, opposite of the last snim Ajnanika, Agnostic SR Vaizvika, Relig.on is identical mith veneration of parents, lang, etc, ez, Confucianism. All these four together form 353 varieties of noong belieflor Talie , 180, 81,67 and 32 respectively mate Nisargaja is also clled an Agrabita, sin Adhigamaja, A Grahita. (2pisin Atirau, Tonlessness Non-Ianunciados It is of 12 Linds

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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) Sport Pramada, Carelessness This is of 15 hinds Four kinds of 11 Katha, talk, about 1 Food( Bhojana-Katha) 2 Women (1947, Stri-Katha) 3 Politics (1744747 Rajya-Katha) 4 Scandal mu Desha-Kacha) 5 Senses (fa) 4 Passions (1979) 1 Affection (6) 1 Sleep (Far) 15 Each together bring 80 79 bhanga, divisions As 1 Katha X i sense x 1 passion xl Sneha x 1 Nidra=onc So 4 kinds of talk x 5 senses x 4 passions X 1 affection X 1 slcep = 80 4 4.414 Kasaya, passions, given below (7 Sutra 9) 5 qm Yoga Vibrations in the soul, through mind, body and speech They are of 15 kinds 4 of mind (1) FH Satyamana, true mind (2) *444 Asatyamana, false mind (3) 2017 Ubhayainana, mired truc and false mind (4) 49 Anubhaya-mana neither true nor false 4 of speech (1) Satya-vachana, True (2) spaga Asatya-vachana, False (3) 39799547 Ubhaya-vachana, Both (4) anubhayavacana Anubkaya-vachana None 7 of body (1) Alfa Audarika, physical (2) Praha Audarika-mishra, ie physical with karmici pakriyaka Varkriyaka Flund aferige Au Varki yaka-mishra Fluid with karmic (5) AIETE Aharaka (6) meitaifu Aharaka-mishra, i e, Aharaha with phagice (7) kArmANa Karmana Karmic [NOTE-The 54 Tanjas, electric body, is always found with the karmic body, never has independent yoga (10) The

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132 I alwariha Sira electr. c olecules are drama lie the larmicolecules by -he-trations set aine soul by yoga of any bad. as to these 5 causas CI Doaiezz Inze 15, 2-and 3rd Grastraras Stages 01 SenaLet all the causes are found house in the second the fat is absen Est agent zast ag In the sta Gunas hana, all but cae 1st are found Io cha 5 and 6th Guastbanas all bus teet2 are -0128 In the 7:5, 5:3 Dund 10-3 Guzasicanas all bur 52 IS: 3 are cuna In the 11:7, 12:9 28 135 Graasthanas a' but be is 22 Ecuad in 1ca Goras Lara 2002. These 5 are collectal, call2 Prata: 2 (S22 F , Kir2:n raastot, is Sarraga S2 Prabhutam)

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Eighth Chapter 133 SUTRA 4 Adyo jJAnadarzanAvaraNavedanIyamohanIyAyurnAmagotrAntarAya: // 4 // Adyo jnanadarshanavaranavedaniyamohaniyayurna magotrantarayah The main divisions of the nature of karmic matter are 8 1 WARU, Jnanavarana, knowledgc-obscuring 2 arcu, Darshanavaiana, conation-obscuring 3 arala, Vedanija, Feeling-karma 4 mening, Mohaniya, Dcluding 5 st Ayu, Age 6, ara, Nama, Body-making 7 ta, Gotra, Fanuly-determinig 8 Sopra, Antaraya, Obstructive SUTRA 5 pacanavadvayaSTAviMzaticanudvicatvAriMzadadvipaJcabhedA yathAkramam // 5 // Panchanavadvyastavinsatichaturdvichatvarimsaddvipan chabheda yatha karmam. (They are of) 5,9, 2, 28, 4, 42, 2,5 classes respectively This 42 bas been classified into 93, so that sub-classes come to 148 SUTRA 6 Afaut atalana geiramar 11 ! Matisrutavadhimanah paryaya keyalanam (Fraraco, Jnanavar ana, knowledge-obscuring is of 5 kinds, according, as it is ) 1 mfa (barazo), Mati Janavarana, Sensitive, (knowledge ob scuring) 2 x (arapace), Shrut-Jnanavarana, Scriptural (knowledge obscuring safu (971970), Avadhi-nanavarna, Visual (knowledge obscuring)

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Tatyartha Sutram 4 79997 (79177) Manalpariai, a-nana arana Mental know lcdsc-olccuring) (0,7127) Kerala-li ar.avarana, Perfect (nonledge obscuring ) 5 SUTRA 7 vAgcA vadhiovalAnA niThAninAnihAra calApracalApravanA 1999 11:11 Chaksura chaksura-vadhi kevalanam midrahidranidrapra chalaprachalsts anagrddhapasch, kadafeduedye (op, Darsi ai ai crana Conation-obscuring is of 9 kinds according 1s 1:) obscures 1 Ocular oscuri & 17* *71,-- Chalu Darshanasarana 2 Non-coular-1 sur 5 ( TA) Achiku, 3 Visual obscuring ( ?) A cat. Darshara arara, Perfcct-conation obscunng (ter, TT) Kecla (And 5 kinds of sleep ) i Sleep, (1721) Xidra 2 Deep sleep (anzill.drandra 3 Dron siness 1577. Pracrala : Heav-dron SINC. ("79--1) Prachala Prachala, and 5 Somnambulismo Stagnddt: To Sti ar agradni is so called because the act of the person is manifes-ed in sicep This is alstars associated with paintul or undesirable conditions of mind According to Jainism it is attended with a kind of monomania .trich 5767 Arta-dl, ana and with unrighteous or Fiched concentration, ie ich o ETF raudradh; ana SUTRA 8 11 = 11 Sadasadredye Tata Vedaniva or feeling (1 of 2 kinds 1 RTS-719 Sat ai edanija, Pleasure-beaning and 2 $7177771 Asat as edanija, Pain-bearing

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Eighth Chapter 135 SUTRA 9 darzanacAritramohanIyAkapAyakaSAyavedanIyAsyAstridvinavaSoDazabheda samyaktvamithyAtvatadubhayAnyakapAya rupAyAhAsyaratyaranizokabhayajugusAstrI punnapusakavedA anantAnubandhyapratyAkhyAnapratyAkhyAnasajvalanavikalpAzcaikaza krodhamAnamAyAlA Darsana charitramohaniyakasayavedaniyakhyastridvi navasodasa bhedabsamyaktvamithyatvatadubhayanyakas ayakasaya uhasyaratyaratisokabhayajugupsastripunna punsaka vedaanantanubandhya pratyakhyanapratyakhyana pratyakyanasamjvalana vikalpaschaikasahkrodhamana mayalobha Alaala Mohaniya, Deluding (is of 28 kinds the Primary divisions are two ) 1 st Faleria Darshanmohaniya, Right-bcbcf-deluding 2 Fifpacapa Charitramohaniya, Right-delicf-deluding (Right-conduct-deluding 2 kinds ) 1 s aata Akasaya-vedaniya, or otinia Nokasaya, with slight passions 2 9794acita Kasaya-vcdaniya with passions (They are of) 3,2,9,16 (kinds respectively ) (Right-belief-dcluding esiaste alqis of 3 kinds ) 1 Pose Mithyatva, Wrong-belief 2 597 foruta Samyakmithyatva, mixed wrong and right belief 3 Tha mra Samyak-prakritz-mith yatva, Right-belief with e slight pefect, 1 c clouded by slight wrong belief (Akasaya-vedaniya or no-kasaya is of 9 kinds ) 1 169 Hasya, Risible, laughter-producing 2 ta Rati, Indulgence 3 spela Arati, Ennui, Dis-satisfaction, langour 4 Tier Shoka, Sorrow 5 ya Bhaya, Fear 6 091 Jugupsa, Disgust citar Stripeda, Faminine inclinations 8 h Pumveda, masculine inclinations

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136 Tatvartha Sutram 979 Napunsakaveda, Common inclinations (91479 Kasayaved aniya, is of 16 kinds ) (4 passions) Anger, A17 Pride , F14 Deceit, ata Greed Each of these is of 4 kinds 1 saat Anantanubandhi Error feeding or wrong beli assisting These are so called because they keep the soule bound in FAIT Samsar, which is called T777 "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 997914 Aprat yakhyana, Partial-vow preventing It is les lasting (as a furrow) 3 PIE Pratyakhyana, Total-vow-preventing It is mild (as a line in dust) 4 HAFA Samjvalana, Perfect-right-conduct-preventing It is very mild (as a line in water ) [Thus we get 16, 1e, (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, cane 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 nArakartaryagyonamAnuSadaivAni // 10 // Narakatarragyonamanusadaivani ( Ayu Age karma bondage is of 4 kinds, according as it determines The (1) Naraka, Hellish, faune Tiryak, Sub-human ; (3) Hgc Manusya, Human, and (4) da Deva, Celestial (character of the soul's life my Ayu is so-called, because the soul Da Eti, comes to enter a new condition of existence

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Eighth Chapter 137 SUTRA 11 gatijAtizarIrAgopAganirmANavandhanasaghAtasasthAnasahananasparzarasagandhavarNAnUpUguiruladhUpaghAtaparaghAtatapodyotocchvAmavihAyogataya pratyekazarIratrasasubhagasusvarazubhasUkSmaparyAptisthigadeyayaza kIrtisetaroNi tIrthakaratva ca / / 11 / / Gatijatisharirangopanga nirmanabandhana sanghafa samsthana samhanana sparsha rasagandha varnanupurvya guru laghupaghata paraghata tapo dyoto chchhvaba vihayo gatayah pratyeka sharira trasa subhaga susvara shubha suksma paryap tisthira deya yashah kirti setarani tirthakaratyam cha (The ap** Namakarma Body-making bondage is of 42,1 e, with sud-classes of 93 kinds, as they bring about their respective effect) 4 a Gati, Condition of existmce (1) AG Naraka, Hellish (2) fala Tiryancha, Sub-human (3) HOA Manusya, Human, (4) Deva, Celestial Gati 16 so-called, because by the operation of thus karma, the soul toafat Gachchhatt goes from one to another condition of existence 5 sifat Jati, Genus of beings (1) w Ekendriya, one-sensed (2) fagfra Dvi-indriya, two-sensed (3) P ay Tri-indriya, Three-sensed (4) agfru Chaturnndriya, four-sensed (5) frisu Panch-indriya, Five-senscd 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 C Sharira, Bodies (1) stafiti Audarika, Physical (2) Parti Vaikriyika, Fluid (3) FIERCi Aharaka, Aharaka (4) Hae Taijasa, Electric (5) M'U Karmana, Karmic Sharira is the karma, by the operation of which material molecules are set moving to form a particular body 6 m m Angopanga, Limbs and minor-limbs (1) sinfi Audarika, In physical bodies

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Eighth Chapter 139 (4) A7 Aidhanar acha samhanana Semi-joints and boncs A form of articulation wcaker than Naiacha samhanana (5) 24977477a Kilitasamhanana Jointed bones Synar thiodinl articulation in which bones are unmoveable and directly united (6) " Hayi Tiaraa Asampraptasrpatikasamhanann Loosely joited bones Diarthrodial articulation in which bones may be inore or less frecly moveable, when the articular surfaces are covered with smooth cartilage and surrounded by a fibrous capsule Most of the joints of the human body arc of this form 8 yi Sparsha 8 kinds of touch (1) 30 Usna, Hot (2) 17 Shita, Cold (3) My Snigdha, Smooth. (4) F3 Ruksa, Rough (5) Mridu, Soft (6) Wit Karkasha, Hard (7) ag Laghu, Light (8) F Guru, Heavy TR Rasa 5 kinds of taste (1) fra Trkta, Pungent (2) 737 Katuka, Bitter (3) 499 Kasaya, Acid, (4) 577 Amla, Sour (5) A Madhura, Sweet 2 779 Gandha Smells [1] gmy Sugandha, Sweet-smelling (2) Durgandha, Evil-smelling 5 av Varna Colours (1) T9 Shukla, White (2) St Krisna, Blac! (3) T Nila, Indigo (4) m Rakta, Red (5) 4 Pita, Yellop 4 Gaya Anupurvi The power of retaining the form of the body in the last incarnation, during the parafa Vigralagati, i 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 Tatvaitha Sutram tions of existence, to wbich the soul is proceeding (1) FERIE Narkagat yanupurvi, Hellish (2) Fathiaga Triyaggat yanupur vi, Sub-human (3) Harrigai Manusyagat yanupurvi, Human (4) ATTAIgyE) Devagatyanupur, Celestial Narakagatyanupurvi means retaining form of previous life before hellish one and so on way Agurulaghu Neither too heavy to move nor too light to have stability 39419 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 qem Paraghata Possessed of a limb or organ fatal to others, eg, the sting of a scorpian, etc #14 Atapa 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 ] zu Udyota Phosphorescence An illuminated body like that of the fire-fly Such as the earth-bodied souls in the moon [Cold light like Moon-shine] seria Uchchhvasa Respiration 2 farinha Vihayogat: Capacity of moving in #1, space This is of 2 kinds (1) Tigraria Shubhai thajogati, Graceful, like that of a swan (2) IFETITA Asl ubhaviha yogati, Awkward Anaite, Prat yekshara A body possessed and enjoyable by one soul only as a mango ANTT, Sadharanasharira One body possessed and enjoyable by many souls, as a potato, etc * Trasa Mobile Having a body with 2, 3, 4, 5, senses Mar, Sthavara Immobile Having a body with one sense only, 2e touch an, Subhaaga Amiable personality even though not beautiful.

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Eighth Chapter 141 gata, Durbhaga Unprepossessing, even though beautiful T, Susvara Sweet-voiced Plcasing toned, with musical voice 9, Duhsvara Harsh-voiced. 3, Shubha Beautiful body 1433H, A shubha Ugly-body FH, Shuksina Finc body, uncuttable, all-pervasive 8157, Badara Gross-body qaifa, Parayapti Within one para Antarmuhurta, thc 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 Onc-sensed souls, 1 st 5 in 2, 3, 4, and 5 sensed souls, but only in 5 sensed souls without mind (94 Asanni) all the 6 in others 1 797816991fz Ahara Paryapti In taking of the molecules to make the body 2 straalfa, Sharia-Paryapti Development of body 3 Peq9ifa, Indriya Paryapti Development of sensed organs 4 24797999167, Pranapana Par yapti Development of respiratory organs 5 7797991, Bhasa-Paryapti, Development of vocal organs 499911 Mana ParyaptiDevelopment of the organs of the mind raifa Aparyapti, To die within one #79'ka" Antar muhurta, without gaining the above for Sthira Steady circulation of blood, bile, etc, c & among men Steady circulation, etc, relates to 7 kinds of urg Dhatu, primary physiological matter, 1 e (1) A, Rasa, Junce (2) , Rakta, Blood (3) I, Mansa, Flesh (4) Meda, Fat. (5) af Asthi, Bone (6) 771, Maja, Marrow (7) , Shuhra, Semen virile The nutrition taken in, is transformedinto these 7 gradually in 30 days from one to the other the transformation takes B = 46 days The 7 kinds of 39410 Upadhatu or secondary physiological matter are (1) ara, Vata Wind (2) 19, Pitta (3) , Shlesma, Phlegm 6

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Eigth Chapter 143 SURTA 14 AditastimRNAmantarAyasya na triMzatsAgaropamakATIkATya parA riyati. // 14 // Aditastisrinamantapayasya cha trinshalsagropamakotik otyah para sthiti. The maximum duration of the 3 from the first, he maracula knowledge obscuring, Taaret Conator-obscuring and 17 Fccling karmas,) and of 2017 Obstruct.ve-karmas 18 30 crore X crore FTR Sagaras This is possible in a rational 5 sensed, fully developed (opfen paryapta) soul, and having wrong bclick (CTTY Mithyatva ) SUTRA 15 Hrafeireira 11 PX !I Saptatirmohaniyasya (The maximum duration) of nat7 Deluding karma (15) 70 (crore X crore sagaras ) SUTRA 16 vizatinAmagorayA // 16 // Vinshatirnamagotrayoh (The maximum duration) of 79 Nama, Body-making and ta, Gotra, Hamily-determining (l'asmas 15) 20 (crore X crore HTR Sagars for each ) This is also possible as abovc SUTRA 17 yastizatsAgaropamANyAyupa // 17 // Trayastrinshatsagaropamanyayusah (The maximum duration) of un, Ayu, Agc karma (18) 33 FITTE Sagaasy.

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144 Tatvartha Sutram SUTRA 18 aparA dvAdazamuhUrtA vedanIyasya // 18 // Aparadvadashamuhurta vedaniyasya (The minimum duration) of, Vedaniya, Feeling karma (15) 12 Muhurtas 12x48 minutes SUTRA 19 nAmagotrayoraSTA // 13 // Namagotrayorastau (That) of a Nama, Body-making and Gotra, Family-determi ning (15) 8 ( Muhurtas) SUTRA 20 zeSANAmantarmuhUrtA // 20 // Shesanamantarmuhurta Of all the rest (The minimum 1s) one Antar-muhurta, (which ranges from 1 444 Samaya and 1 Avali at the lowest to 48 minutes-1444 Samaya SUTRA 21 vipAkeo'nubhava // 21 // Vipakoanaubhavah Anubhava (is the maturing and) fruition of karmas SUTRA 22 mayathAnAm // 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 tatazca nirjarA // 23 // Tatashchd nirjara After that (fruition, thc karnas fall off That is) Fru Nirjara It is of 2 kands 1 Ranch Sampaka, where the soul in the maturity of timc 15, rid of the karmas by their operating and falling off from it 2015 Avipaka, when by force of ascetic practices etc (a9 Tapa etc) The karmas which had not yet matured to operate, are induced to fall off from the soul SUTRA 24 nAmapratyayA parvato yogavizeSAtsUkSmaikakSetrAvagAhasthitA. sarvAtmapradezeSvAnantA FRETE GETTI II Namapratyayah sarvato yogavishesatsuksmaikaksetravagahastbital sarvatmapradeshesvanantanantapradeshah (According to the nature) caused by their names, from all round, due to the difference in the vibrations (am Yoga) in the soul activity, not percepuble by the senses, the karmic molecules enter and become one and stay with every moment, to each soul The particular number of thc molecules actually absorbed is called him pradesha bandha SUTRA 25 sadya zumAyurnAmagotrANi puNyam // 25 // Sadvedyashubhayurnamagotrani punyam gora Punya, or meritorious karmas (are the following ) 1. aa, Sadved ya or Alar/19, Satavedaniya, pleasure-bearing 2. Tury, Shubhayu : good age-karma. 3 Ta14, Shubha nama; good body-making karma 4 Tanta, Shubha-gotra high-family-determining Their sub-classes are 42 1 tu, Sata. vedaniya Pleasure-bearing 2, Ar, Shubhayu , 1 fauzi, Trryancha, Sub-human 2 naz, Manusya, Human 3 , Deva, Celestial

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adhyAya navAM CHAPTER IX SUTRA 1 prAsravanirodha savara // 1 // Ashravanirodhah samvarah *** Samvara (1s) 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 (Samyara) in the 4th spiritual stage (Gunasthana), Vowlessness (Avirati) in the 5th and 6th, Carelessness (Pramada) in the 7th , Passion (Kasa ya) in the 8th, 9th and 10th , Vibration (Yoga) in the 14th stage For the 14th Spiritual Stages see Ch X, Sutra 2 SUTRA 2 ma guptisamitidharmAnuprekSAparIpahajayacAritra // 2 // Sa guptikamitidharmanupi eksaparisahajayacharitrau It (is produced by ) 3 kinds of gfa Gupti, Preservation 5 , ,,affa Samiti, Carefulness # Dharma, Observances; (Dharma) 12 , ,,agal Anupreksa, Meditation 22 , 74 Parisah-jaya, Subdual of sufferings, and 5 ,, ,,aifa Charitra, Conduct SUTRA 3 9999 faciat 7 11 3 11 Tapasa nirjara cha By austerities (1s caused) shedding of harmic matter, and (also toppage of inflow )

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148 Tatyartha Sutram SUTRA 4 samyagyoganigraho gupti // 4 // Samyagyoganigrahoguptih Os Guptt Prevention (is) proper control (nigra ha) Over mind *, speech an and body 5197 SUTRA 5 IyAbhASaparaNAdAnanikSepotsargA mamitaya // 5 // Eryabhasaisanadananiksepotsargah samitayah Hafa Samiti, Carefulness (1) to take ( fafafa), Samyakiryasamt: Proper care m walking (FRAGT ffa), Sang'akbhasasamuti ,, speaking 149 YOFAF), Samg'akesanasamitz , , , eating ( 7 9 AP) Samvakadananiksepasama Proper care in lifting and laying (per Aff), Sam, abutsa, gasamiti Proper care in excreting SUTRA 6 uttamakSamAmArdavAvagaucamatyamayamanapastyAgAkiJcanyavahmacaryANi dharma // 6 // Uttamaksamamardavariava shauchasatyasamyama tapastyaga kinchanyabi ahmacharyani dharmah (The 7-7700747 10 Observances are ) THAT Uttama-bsama, Forgiveness THAT' Uttama-mardar'a, Humility | Uttama-arjara, Straight-forwardne-s, (Honesty) T#31 Uttama-shaucha, Contentment. CF197 Uttama-satva, Truth TA PH Uttama-samyama, Restraint 78 79 Uttama-tapa, Austerities 2TH EF Uttama-tyaga, Renunciation 25 Uttama-A kimchanga, Not taking the non- elf for one s opin self (non-attachment) and 374 Uttama-brahmacharya, Chastity, all of the highest degree

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Nineth Chapter 149 SUTRA 7 anityAzaraNasasArakatvAnyatvAzucyAsravasavaranirjarAlokabodhidurlabhadharmasvA khyAtattvAnucintanamanuprekSA // 7 // Antyasharanasamsaraikatyanyatvashuchyasravasamyarani. riaralokabodhidurlabhadharmasyakhyatattvanuchintanamanu. preksah (The Pret 57, 12 meditations are ) 1 faiga ai, Anityanupreksa, Everything is subject to change or transitory 2 upmaa, A sharananupraksa, Unprotectiveness, Helplessness The soul is unprotected from the fruition of karmas, eg, death, etc 3 Aargar, Samsaranupreksa, Mundaneness Soul moves in the cycle of existenees and cannot attain true happiness till he is out of 10 4 vieg , Ekatvanupreksa, Loneliness I am alone the doer of my actions and the enjoyer of the fruits of them 5 97991 al, An vatvanupreksa, Separateness Otherness The world, my relations and friends, my body and mind, they are all distinct and separate from my real self #746 , Ashuch vanupreksa, 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 18 of 8 kinds 59791T Asravanupreksa, Inflow The inflow of karmas is che cause of my mundane existenee and it is the product of Passions, etc. 8 Hauga al Samvaranuprebsa, Stoppage The inflow must be stopped 9 Afangen, Norjar anupreksa, Shedding Karmic matter must shed from or shahen out of the soul 10 atilag en Lokanupreksa, Universe The nature of the Uni verse and its constituent elements 11 afugatuat al Bodhiduralabhanuprebsa, Rarity of Right Path It is difficult to attain right belief, hnon ledge and conduct 12 marziaragi, Dhai masvakha jatatvanupreksa, Nature of Right Path The true nature of Truth, i e, the 3 fold path to rcal Liberation 7

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150 Tatvartha Sutram (These must be meditated upon again and again. As to the first kind of meditation, viz, transitoriness ARHITTIT, anit yanupreksa it must be noted that as Substance, every thing 15 permanent. Only per condition is transitory of the matter assimilated as karma and by the soul, that which is accepted by the soul is called 34r Upatta The rest is $47, Anupatta matter which is not taken in by the soul SUTRA 8 mArgAcyavananirjagartha pariSoDavyA paripahA // 8 // Margachyayananiriarartham parisodhavyah perisabab 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 RTE "Sufferings" SUTRA 9 kSutpipAsAgItoSNazamazakanAgnyAranimtrIcaryAniSadyAgayyAkronavaNAbanA'lAbharogataraNasparzaralamatkArapura-kAraprajJAnAnA'darzanAni // 6 // Keatpipasasbitoenas-mshamasaka nagnyarati stricharyanisa. dyacheyyakrochavadhavachanzalablaarogatroasparshamalasatkara puraskarapra baazaaadarshnani (The 22 ET Sufferings are ) 1 I, Hanger 2 1999, Thirst 3 site, Cold 20, Heat. 331 VF, Insect bites, mosquitoes etc nAnda,Nakedness 7 , Ennu, dissausfaction languor 8 Women. 9 91, Wallang too much not to feel the fatigue, but to bear it calmly for Sitting lot to disturb the posture of medication, even if there is danger : en if there is dan ber---- 1. -- -- -- -- str 11 , Sleeping Resting 12 , Abuse 13 F2, Beaung

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Nineth Chapter 151 14 991, (OL 21571), Begging (To refrain from begging even in need.) SA7727, Failure to ger alms 16 To, Disease 17 qurust Contact with theory shrubs, etc 18 ft Dirt Discomfort from dust, etc. 19 r grante. Respect on disrespect 20 , Conceit of knowledge 21 ma, Lack of knowledge 22 Fri, Slack belief, cg, on failure to attain supernatural powers SUTRA 10 mUkSmamAmparAyachamasyavInarAgayogcaturdaza / / 10 // Suksmaramparayachhadmasthavstaragayoshchaturdasha. In **7407a, Sukamasampara ya, (the stage of) "Slight Passions", (1 e, where all the passions have subsided or are destroyed, except the slightest greed.) (In) GER2715014, Chladmasthavitaraga, (3931rante, * Upashantamoha) where all the passions are suppressed (In ETHIC Ksinamoha where all the passions are destroyed, 2 C, to beings in the 10th, 11th and 12th stages of Spirituality, only) 14 (arc possible, 1. c. all except the 8 sufferings, due to deluding karmas, viz (1) nAgnya, Nakedness (2) mfa, Ennui, dissatisfaction, etc. (3) , Women (4) faqen, Sitting or posture (5) ATZT, Abuse (6) yAcanA, Begging (7) matkArapuramphAra, Respect and dasrespect (8) osta, Slack belief SUTRA 11 TAGT SA 11 11 Ekadasha zino. To tara, Jina, Arhat, (i e, in the 13th Foruma, Gunasthana, spiritual stage the 4 effray, Ghati yakarmas, destructive karmas having been destroyed, only) 11 (sufferings are possible They are due to taita, Vedaniya, karma They are }

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152 Tatyartha Sutram (1) Hunger (2) Thirst (3) Cold (4) Heat. (5) Insect-bites (6) Walking (7) Hard earth-bel (8) Beating 9) Disease (10) Cintact with thom shrubs etc (11) Dirt But as a rule, because the Mohera Deluding and w Antaraya, Obstructive Karmas are destroved these surferings hardly ever arise. SUTRA 12 sAmparAye "FR 11 Vadarasamparage carve To l'adara amrara.a the saints who are below the 10th stage FFF 2 C who are in the 6th 7th, 8th or 9th stages of spirituality and with slightly gross rassiens all the 22 are possibe! Sufferings SUTRA 13 ne 13 // Jnanavarane prajnajnane. Conceit and Lack of knowledge sufferings (are caused) by (the operation of), Knowledge-obscuring Karmas. SUTRA 14 da namahAnagayayorabho // 14 // Darshanamohantarayayoradarshana la bher , Slack-belief (by), right-belief-deluding, and failure to get alms by Obstrucure, karma

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Nineth Chapter 153 SUTKA 15 cAritramohenagnyAratistrIniSadyAkrozayAcanAgatkArapuraskArA // 15 / / Charitramohanagnyaratiotrinisadyakrcchayachana atkarapuraskarah Nakedness, Ennui, Woman, Sitting or Posture, Abuse, Begging, Respect and disrespect (sufferings are due to ) alfa 14 right-conduct deluding karmas SUTRA 16 aaringatan 118 11 VedaniyeshesahThe rest (are caused) by haata, Vedaniya Karmas 11 and given in the 11 th Sutra above) (They are SUTRA 17 ekAdayo bhAjyA yugapadekisminna konaviMzati / // 17 // Ekadayobhajyayugapa dekasminnarkonavinshati From 1 to 19 at one and the same time can be possible to a Eaint, (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 cAritram // 18 // Samayikachchhedopasthaparaparibaravishuddhisukemacampar ayayathakhyatamiti charitram (The 5 kinds of ) fique afra Right conduct (are) (1) sAmAyika,Equanimity (2) TEXT41, Recovery of equa nimity after a fall from it (3) oferfagfa, Pure and absolute non-injury (4) FHAT479 All but entire freedom from passion (5) yathArayAta, Ideal and passionless conduct afturfagfa,Paribara-vishuddhi is found only in a man of 37 or 38

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154 Tatvartha Sutram years, who has served the teeni Tirthankar for 7 or 8 years, i e, from the age of 30 to that of 37 or 38 He must have read the image Pratyakhyanapurva See Jiva-Kanda-Gatha 471-2 SUTRA 19 anazanAvamaudaryavRttiparisasyAnarasaparityAgaviviktazayyAsanakAyaklezA ale a9 !! PE 1 Anashanavamodaryyrayritti-parisankhyanaras&paritya gaviviktashaypagana kayakhsa bahyam tapah (a9 Tapa austerities are in external and internal ) External austerities (are 6 ) 1 ETA Anshana, Fasting 2 TU, Avamodaryya, Eating less than one's fill, than one has appetite for 3 FITTAE, Vritti-parisankhyana, Taking a mental vow to ac cept food from a house-holder, only if a certain condition is fulfilled, without letting any one know about the vow 594fm, Rasaparityaga, Daily renunciation of one or more of 6 kinds of delicacies, viz 1 Ghee (Butter, clarified butter) 2 Milk 3, Curd 4 Sugar 5 Salt 6 Oul 5 farampe , Vwikta-shayyashana, Sitting and sleeping in lonely place, devoid of animate beings Erzi, Kayaklesha, Mortification of the body, so long as the mind is not disturbed SUTRA 20 prAyazcittavinaya vaiyAvRttayasvAdhyAyavyutsargadhyAnAnyuttaram // 20 // Prayashchittavinayavaiyavrtyasvadhyayavyutsargadhy. ananyuttaram The other, ( e, Internal, ausrerities are also 6 1 796447 Prayashchitta, Expiation 2 774 Vinaya, Reverence 3 & Varyayrit ya, Service ( of the saints or worthy people)

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Veck Chapter 155 1 5 6 * adhid , Stucks 1797 1.ersa Gring ur attichment to the body, mic . Di samp Concentration SUTRA 21 Hasta 1977gartrana 11? Novahcaturdashaponchndvibhcdajathahramam pragdhhsanat The In:mrlausnaritica) prevronen ,Concentration (nru repectack of 104 10,5 132 kind. SUTRA 22 ATTRATIFITrimite ofimopilaritif 117 11 Alachonaprathramanatadublinyavicha vyulsnrgn paschhodnparilaropiselinpanah (The Lindr of K, CIPRion are 1 77:47. Alocana, Full anri voluntary contawon to the hand of the order 2. mar. Presiraman 1, Selt-2,1alye ni r entance for faults 3 M; Tubullins. Doing buh * fc P1,be, Grin: up a much belas padolyect, in particular frod or dosol 5 at Mutiarga G ar up accachin ent to the bods 6 157, Tapa, Austerities of 1 particular lind prescribed in a penance. 7 De, Chleda, Curtin short the standig of n stint by way of degradation 8 frm, Parilara Rustication for some time 9 78937, Upactharanu, Fresh ri-admitsion, nur uxpulsion from the order Any of the above 9 paninccria primcribed by the Hearl, nccording to the trinigression in 1 particular case SUTRA 23 777741771771197177 178 11 Jnanadarshanacharitropacharah. ( 974 Reverence is of 4 kinds)

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Nineth Chapter 157 2 971, Prichchhana, Questioning Inquiry on a Doubtful point 3 Then, Anuprcksha, Reflection or mcdiention on what is read reru, Annaya, Mcmorsing and proper recitation 5 strani Dharmupadocha, Lecturing or del cring sermons SUTRA 26 70777FITETI I Bahyabhyantaropadhyoh. reytu, Viltsurda guing up atrichment to nordly objecus is of 2 kinds ) i n , Bahyu Unadhi Ol excernnl (things 2 . Ahn, antara unich Ol internal thungs las the passions, etc) SUTRA 27 THE TRITTANTS 77717-ty' FREE Uttamasamhananasyajhngcachintanirodho dhyanamantarmuhurtat. 2, Dhyama, Concentration is contining lone's thought to one (particular object ) (In a man with high-class constitution of bonc, nerics, etc1f, the first 3 out of the G 477 Samhananas, it lasts at the most for, 1 c,l upco one 11 Antaranuhurta, (1 c.48 minutes minus one Te, Samsia) SUTRA 28 - mAtaMgadharmyagupanAni // 8 // Artaraudradharmashuklani (It is of 4 binds ) 1 SRITT Artadhyana, Painful concentration, monomania, 2 am Rudradhyana, Wicked concentration on unrightcous Sain, etc 3 har, Dharmadhyana, Rightcous concentration 4 7792415, Shukladhyana Pure concentration. 1 C, concentr 1 tion on the soul,

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158 Tatvartha Sutra m SUTRA 29 pare mAla hetu / 26 // Pare moksahetu The last two (a, of Liberation (The other tv o, bondage.) m) Dharma and Shukla, are the causes are the causes of mundane SUTRA 30 zrArtamamanojJasya mamprayoge tadviprayogAya smRtimanvAhAra // 30 // Artamamanojnasya samprayoge tadviprayogaya smritisa manvaharah an, Painful concentration or monomonia (is of 4 kinds) The first kind of) monomonia, (is a Anista samyogaja), On connection with an unp'ea, ng object) to repeatedly think of separation from it SUTRA 31 viparIta manojasya // 31 // Viparitam manojnasya (The second monomania is its opposite, e fam Istavyogaja) (On being separated from a pleasing object, to repeatedly think of reunion with it,) SUTRA 32 vedanAyAzca // 32 // Vedanayashcha The third monomania is (tef, Pida chintavana,) On being affected) by a disease or trouble (to be repeatedly thinking of becoming free from it) SUTRA 33 nidAna ca // 33 // Nidanam cha (The fourth monomania is ) nidAna, 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 Chapter SUTRA 34 tadavirata deNaviratapramattasayatAnAm / 34 / / Tadaviratadeshaviratapramattasamyatanam. That (, Painful concentration is possible only to a man in any of the following stages of spirituality a,) a, Avirata, Vowless, 1 e, in the first 4 stages fa, Deshamrata With partial vows, e. in the 5th stage, pramattamayana, Pramattasamyata Monk with some carelessness, 1 C., in the eth stage 159 (But in this last there can be no nidana.) 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 von er 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 hisAnRtaste yaviSaya sarakSa gebhyo raudramaviratadezaviratayeo // 35 // Himsanrtasteyavisayasamraksanebhyoraudramaviratad eshaviratayoh. svadhyAna, Wicked concentration (is of 4 kinds) 1 R, Hinsananda, Delight in hurtfulness 2 ftama, Anritananda, Delight in falsehoods 3, Steyananda, Delight in theft 4 far, Visaya Sanraksanananda, Delight in preservation of objects of sense-enjoyments (This is possible) in the Avirata, (1, e the first 4 and in) Deshavrata (e, the 5th stages) The degrees are the same here as above under Sutra 34. The wrong believer is the worst off SUTRA 36 tion of zrAjJApAyavipAkasasthAnavicayAya dharmyam // 36 // Ajnapayavipakasamsthanavichyayadharmam , Righteous concentration (is of 4 kinds, e,) contempla

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160 Tatyartha Sutram 1 staz, Anar.chaya, The Principles taken on the faith of the Scriptures, as being the teachings of the Arbats. asa, Apa, a.chara, As to how the universal wrong belief knowledge and conduct of people can be removed 3 TU, M'apak achaya. The frution of the 8 lands of karmas. 4 G 7, Sansthana richara, The nature and constitution of the Universe, [This is possible from the (7991747) 4th to the (99 ) 7tht Spiritual stages.] SUTRA 37 zakle bAce pUrvavida 37 Shukle chadye purtavidah (70976, Pure concentration is also of 4 kinds ) The first 2 kinds of pure concentration (arc only possible to saints) possessed of a knowledge of the 14 e Puri'as (This is always present in the 8th and bugher spiritual stages EVETT up to 12th.) SUTRA 38 of 991. 1135 11 Parekeralinah The last 2 kinds of Pure concentration are peculiar) to the man of perfect knowledge berralin) SUTRA 39 cercanraigaigalais farigoyen F H 11 32!! Prithaltvaikatraritarkasubsmakriyapratipativyuparata riyanivartini. (The 4 kinds of Te Pure concentration are ) (11 9 F R Prithaktvo mtarka chara. Absorption in meditazion of the SELF bur unconscously allotring its different attabutes to replace one another (2) 5 T EST, Eratti a ritarha izchara, Absorption in one aspect of the SELF. Without changing the particular aspect concentrated upon.

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Nincth Chapter 161 (3) R a tia, Sukamakrij opratipati The very finc vibratory movements in the soul, cven when it is deeply absorbed in itself, in a kevalin (4) a fomu frafci, Vyuparatakri yanirarti, Total absorption of the soul in itself, steady and undisturbably fixed without any motion or vibration whatsoever SUTRA 40 tryekayogakAyayogAyogAnAm // 40 // Tryekayogakuyayogayoganam. These 4 kinds of Star, Pure Concentration inhere in (The 1st quae faazi, Prathaktvavitarka, vichara). in (the Saint) with 3 vibratory activities (of the soul through mind, body and speech (The 2nd, am fan fait, Ekatvavitar kayichara), in (the Saint) with only any one (of the 3 vibratory activities of the soul, ), (The 3rd, forfararfit, Suksmakriyapsatipati) in (the m alat Sayogakcvalin in the 13th stage, Juan, The yoga 18) by the body (only) (The 4th, we firm Parafa, Vyuparatakriya Novarti, in (the same traft, Ayogakevalin, in the 14th stage, TUT979, There 18) no yoga or vibratory activity of mind, speech or body SUTRA 41 ekAzraye mavitarphagaicAre pUrve // 41 / / Ekashrayesavitarkavichaiepurve The first 2 (kinds of Pure concentration are) attainablc 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 avIcAra dvitIyam // 42 // Avicharam dvitiyam (But) the 2nd (kind of Pure concentration is) free from any such change,

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Nineth Chapter 163 Poollei A muth full .mehe oth (981), and 7th Iki 1 Kinophum of the I pusons 47117 Incholisuutc total renunci **** *71, no souber Theilt when i transform the forme mittar > * .whs loch led Mong bilhel, intu a loner or loss murhus homlol harmic matter of raccions gommagery Doors namoh ilanlalu lhe ume when I destruys the land of risi-beliel do Indir harmas no li akamala 1 vit in the 8th, 9th and 10th IT'717 ABCs <Page #175

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adhyAya dasavAM CHAPTER X. SUTRA 1 mohakSayAtjJAnadarzanAvaraNAntarAyakSayAcca kevalam // 1 // Mohaksayatinanadarshanavaranantarayaksayachchakevalam kevalajJAna, Perfect knowledge (is gained) by destroying the deluding karmas (in the end of the 10th a stage and then by simultaneous destruction of knowledge and conation-observing karmas (mAgAvaraNIya darzana varaNIya), and of obstructive karnas (antagara ) ( in the end of the 12th Ja) stage SUTRA 2 bandhahetvabhAvanirjarAbhyA kRtsnakarmavipramokSo gokSa // 2 // Bandhahetvabhavanirjarabhyam kritsnakarmavipramokso moksah , Liberation (1s) the freedom from all karmic matter, owing to the non-existence of the cause of bondage and to the shedding (of all the karmas) The karmas are destroyed as per stages 14 Buena, Gunasthanas, stages of Spiritual Development The thought-activity of the soul due to , Udaya, Operation 24, Upashama, subsidence E, Ksaya, Destruction yogama, Ksayopasham, Destruction subsidence, of mohanIya, Mohanya-deluding larmas and a, (Yoga), vibrations in the soul are called T, Gunasthanas (hit The stapes or place of attributes or fum, Parinama, thought-activity) Their 14 names are midhyAtva Mithyata Wrong belief Delusion The thought activity of the roul due to the operation of the man, right belief-deluding karmas In this the soul does not achieve in the right path to Liberation From the 1st 1 e, the guNamdhA7 Gunasthana the coul goes to the 4th (suyarAna, Gunasthana) always

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TCHh Chapter 167 SHTETITIET Anodrist.raanse Thinking admiringis of wrong believers and the 7, Aniadristoran stava, Praising wrong beliei crs 3 Fr. Ata thir Orloring firm hold of right belief es, dedicating a templo and still thinking it to be one's own properto 5 Inf-. Deshauratex antal vows Taking the Partial ronc All the 11 =70Praar or stages of a lavman's life come in thue Thicc arc Rion on page, 118 Chapter VII. 20) 7777***a. Premat spala Imperfcc: 10u After renunciation of all worldly whject, till occasionalls to turn thu mind to the seruice or needs of the body This is the pramattabhaia carelrer klickness in concentration Henceforth the stakes are all in the hic of a ? Munt, Saint 77FITT, Arrannalla,vrate Priori iowe Renouncing the cardicas slackness of the 6th gunsthana and being absorbed in spintual contemplation , Rixhelous concentration of thc highest ainsi From here there are 2 Seh, nye of 75cent (1) *77 Upasamasroni in which the 1777, right-conductdcluding Varma kubades (21 withi, Ksapahasroni, in which it is hcing destroyed Thus Inst the neccessary way to +13, Moksha, Liberation Timot, Apurvalaura Nen thought activity, tow, Karana or thought-activity which the Page #179
168 Tatyartha Sutram fall down from here But if strong enough, he can resume bus ascet from the 777, Kshapaka mode of ascent in the 8th stage 12 kSINamoi, Kshinamoha Delusionless The entire cAritramohanIya, right-conduct deluding karmas are destroyed in this stage And the thought-activity produced belongs to the 2nd 79, Sukladhayan The saint attaining this, dose so directly from the 10th stage without passing through the 11th stage. umhafa, Sayogakevali, Vibrating-Perfect soul Before commencing this thesoul must have destroyed the three remain ing yaqif, Destructive karmas (Fracata aparata, Stampere) Knowledge obscuriug, conation obscuring and obstructive karmas Here the soul becomes ea, Arhat or Perfect soul in human body with vibrations in it. Preaching and Pere grinations belong to this stage 14 aarhat, A yoga kev ali, Vibrationless perfect soul This is attained when there is before the sayoga kevali's Liberation just enough time to speak out the 5 letters 9.5,3, In this stage-a very brief one indeed the vibrations of the holy body cease, and the soul attainig Peace and Bliss SUTRA 3 prozimi mAdibhavyatvAnAM ca / / 3 / Aupasamikadibhavyatvanam cha (There is also non-existence of a bhava or thought-activity) due to the operation, subsidence and to the destruction-subsidence and operation of the karma, and of mathavyatva, (e, the capacity of becoming liberated (Of course the kshayrka, thought activity due to a total extinction of karmas, is retained, and also folha Parinamika , the own natural-activity of the soul 2, e, its 196 Juvatva, soulness or livingness) SUTRA 4 anyatra kevalasamyaktvajJAnadarzanasiddhatvebhya // 4 // Anyat kevala samyaktvajnana darsana siddhatvebhyah Otherwise there remain a perfect-right belief, a perfectright knowledge, axis perfect conation, and a the state of having accomplished All (Perfect conation and perfect knowledge imply perfect power

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thala also Tenth Chapter SUTRA 5 tadanantaramUdrzva gacchatyAlokAntAt // 5 // Tadanantaamurddhvam gachchhantyalokantat After that (liberation from all karmas (the liberated souls go upward. (right vertically) to the end of a Loka, (or the Universe) pavinamachcha 169 SUTRA 6 and 7 pUrvaMprayogAdasa gatvAdbandhacchedAttathAgatipariNAmAJca // 6 // AviddhakulAlacakra vaduvyapagatanepAlAbu vaderaNDavIjavadagnizikhAvacca // 7 // (6th) Purvaprayogadasangatva-dbandhachhedattathagati (7th )Aviddhakulalachakravadvyapagatalepalambuvadekan. davijavadagnisikhavachcha (This upward motion is due to 4 considerations) (1) gama, Purvaprayogata, (momentum or instinct produced in the soul,) by its previous activity, (directed to the attainment of Liberation) like a potter's wheel (which once set in motion goes on) circling (even when the potter's hand and wand are both taken away) (2) Asangatvat, The non-association or non existence of the company (which kept it down, te the absence of karmas,) like (an empty) gourd (which) coated with clay (sinks down in water, but the clay) being washed off, (it bobs up to the surface again) (3), Bandhachchedat, (On account of) the bondage being broken, like the castor-bean (which flies up at once, when the fruit which kept it in confinement is broken open) (4) makuma, Tathagatiparinamat, (Due to its being the soul's) nature to go upwards, like the flames of fire SUTRA 8 dharmAstikAyAbhAvAt // 8 // Dharmastikayabhavat. (But it does not rise higher than the extreme limit to a Loka or the Universe), because (beyond it there is) the non-existence of Dharmastikaya or the medium of motion

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170 Tatvartha Sutram SUTRA 9 kSetrakAlagatiligatIrthacAritrapratyekabuddhanodhitajJAnAvagAhanAntaramatyAlpabahutvata ETT II II Ksetra kala gati linga tirtha charitra pratyeka buddha bodhita janana vagahanantara samkhyalpa bahutvata sadhyah (The Liberated soul) should be considered (with reference to the following 1 A Space (1) The liberation is in its own self (2) The Liberated soul is in fact, Siddhaksetra, the place of the Liberated (3) The place of the Liberated 11 Akasa space (4) The place in its last incarnation, such soul could have been born only in one of the 15 ** Karmabhumis in the 219 Dvipas, (5) The Liberated soul in the 21 Dvipas may have been in the 15 barma bhumis, but being kad-napped may bave been left any where in the 21 dripas, from which be attained Liberation Therefore the place of the Liberated is as big as the 21 dripas, i e 45 lacs yojanas in diameter 2 1m, Kala Time (1) Liberation takes place only in one samaya (944) (2) Liberation takes place only when the last incarnation is in the end of the 3rd or in the 4th age of the war, Avasarpini But those born in the 4th can attain salvation in the 5th age. And in the srafiot, Utsarpini, in the correspooding ages! But in kid-napping from face, Videhas, in al ages, as also in the Videhas, from where is Liberation at all times 3 af, Gatt Condition of Existence (1) Liberated soul is in the 5th or fara Siddhagati (2) Liberated soul comes up only from the human condition of eustence 4 fair, Linga Sex (1) There is no sex in liberated state (2) In the last incarnation, the soul may have

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9 5 tel, Tirtha (1) Liberated soul wasa, Tirthankara (2) ,, was not a Tirthankara 6 R, Charitra, Conduct According to the particular conduct which led him to Liberation 7 pratyeka buddhayodhita, Pratyeka buddha bodhta Where he was led to the path of Liberation by his own intuition or by the preept of another 8, Jnana Knowledge. According to the kinds of knowledge which preceded perfect knowledge (h) They may be 2, 3, or 4 kinds Tenth Chapter 171 been feminine, masculine or common in thought-actrity or bhavas (af) in ascending up to the 9th stage In the 10th stage there are no such bhavas, but the body must be masculine dravya (dravyaliMga) 10 . 33 , Avagabana, Stature, e the form and stature of his last body Maximum 525, Dhanusa 2100, Haths Minimum 3 Haths Antara Interval When one or more souls are Liberated, there may be a minimum interval of one A, 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, 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 Alpa bahutva. Quantty, as to more or less (1) More will go from the region of their birth Less will go when kid-napped (2) Less from Jambu dvipa More fromm dhAtakIkhaNDa, Dhataka bhanda still more fro puSkaravara dvIpa Puskaravara dopa

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FRINTED BY HON PRIN, ADVISOR M K. JAIN MA, J.D FROM SRI DESH BHUSHAN PRESS, DELHI-6

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