Tattvartha sutra

Author(s): Umaswati, Umaswami, D S Baya
Publisher: Agam Ahimsa Samta Evam Prakrit Samsthan
Catalog link: https://jainqq.org/explore/001632/1

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Āgama Samsthāna Granthamālā : 28
Editor
Prof. Sagarmal Jain वाचक उमास्वाति प्रणीत
तत्त्वार्थ सूत्र
TATTVĀRTHA SŪTRA APHORISMS FOR THE COMPREHENSION OF
JAINA FUNDAMENTALS
ŚREYAS
SAMYAGDARŠANJÑĀNACĀRITRĀNI
MOKSA MĀRGAH || TATTVĀRTHAŚRADDHĀNAM
SAMYAGDARŚANAM || JĪVĀJĪVĀSRAVABANDHASAMVARANIRJARĀ
MOKSĀSTATTVAM ||
ĀGAMA AHIMSĀ SAMATĀ EVAM PRĀKRTA SAMSTHĀNA
UDAIPUR - 313 003.

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Editor Prof. Sagarmal Jain
Āgama Samsthāna Granthamālā : 28
वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम् सूत्राणि
VĀCAKA UMĀSVĀTI’S TATTVĀRTHADHIGAMA
SŪTRANI ( APHORISMS FOR COMPREHENSION OF
JAINA FUNDAMENTALS )
INTRODUCTION, TRANSLITERATION, TRANSLATION AND
EXPLANATION BY Col. D.S. BAYA 'Srevas', M.A. (Prākita and Jainology)
WWWW
wwwma
Shan
STRAN
the UFAFAN
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AGAMA AHIMSĀ SAMATĀ EVAM PRĀKRTA SAMSTHĀNA
UDAIPUR - 313 003.

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Publisher :
Agama Ahimsā Samatā Evaṁ Prākrta Samsthāna, Padmini Marga, Near Rajasathan Patrika Office, UDAIPUR (Rajasthan) - 313 003. Ph. No. 0294 - 2490628.
Title :
TATTVĀRTHA SŪTRA
Bilingual Edition : First - 2004.
Introduction, Hindi-English Translation And Commentary By
Colonel D. S. Baya 'Śreyas'
Price:
Rs. 200.00 US $ 10.00
Printer : M/s New United Printers, Udaipur

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TATTVARTHA SŪTRA
PUBLISHER'S NOTE
Agama Ahinisa Samatā Evan Prākṛta Sanisthāna has great pleasure in publishing this bilingual edition, ably translated and commented in Hindi and English by Colonel (Retd.) D.S. Baya Sreyas, of Vacaka Umāsvati's Tattvārthasūtra, which a unique and authoritative text on Jaina fundamentals, equally accepted by the Svetambara and Digambara traditions of the Jainas.
Since the composition of this work in the early Christian era this work has been commented upon by eminent masters and scholars in Sanskrta and Hindi and an English translation of Pt. Sukhlalji is also available but all these works are quite lenglthy and scholarly for a layman to follow.
We are happy to that Colonel Baya has prepared this short, clear and concise bilingual edition of Tattvarthasūtra suitable for the uninitiated layman in Hindi and English for the benefit of those readers who would enjoy reading them in English as much, if not more, as in Hindi. The exhaustive and well-researched INTRODUCTION will certainly add a historical perspective to this work and enhance its scope and utility for the readers with a scholarly bent of mind.
While publishing this work, we also express our gratitude to Prof. KC Sogani who provides valuable guidance to the institute. Our grateful acknowledgement is also due to

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IV: PUBLISHER'S NOTE
Sansthana's office bearers - Hony. Director Prof. Sagarmal Jain, and Hony. Deputy Director Dr. Sushama Singhvi - whose contribution to its progress and growth is significant.
Shri Mangilal Bothra of M/s Askaran Chaturbhuj, Tezpur (Assam), Mr. Peter Brian Cabena and Dr. (Mrs) Rashmi Baya Cabena who have generously provided monetary support for this publication, deserves a special mention and acknowledgement. M/s New United Printers, Udaipur also deserves our thankful acknowledgement for bringing it out in such a fine shape in record
time.
Sardarmal Kankariya
President
Virendra Singh Lodha
Secretary General

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TATTVĀRTHA SŪTRA
ŚRUTA // SAN KALPA
PADHAMAN NANAN TAO DAYA
MONETARY SUPPORT
Shri Mangilalji Bothra of M/s Askaran Chaturbhuj, Tezpur (Assam), Mr. Peter Brian Cabena and Dr. (Mrs.) Rashmi Baya Cabena have very generously provided the monetary support for this publication under the auspices of Śrut Sankalp wing of SHUBH SANKALP (Shri Ganeshlal-Sundarbai Baya Memorial Charitable Trust), Udaipur. The Samsthāna gratefully acknowledges their generosity and hopes for their continued support in future also.
Sardarmal Kankariya
President

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TATTVĀRTHA SŪTRA
DEDICATION
*
ΤΟ
MOTHER
MY FIRST GURU

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TATTVARTHA SÜTRA
ACKNOWLEDGEMENT
It is not possible to accomplish a work of this magnitude without guidance and help from different scholars and their works and I must admit that I have been immensely benefited in my search for the subject-matter for this work and have derived them from various sources, which I must acknowledge.
The Jaina masters and scholars whose works have immensely helped me are Acarya Ātmārāmjī, Acarya Ghāsilalji, Upadhyāya Kevalmuni, Pt. Sukhlaljī Sanghavi, Pt. khubcandjī Sddhintaśāstrī, Prof. Sagarmal Jain, Pt. Pannalal Jain, Dr. Sujuko Ohira and many more. I am deeply indebted to all of them.
I must also acknowledge the generosity of Shri Mangilalji Bothra of M/s Askaran Chaturbhuj, Tezpur (Assam), Mr. Peter Brian Cabena and Dr. (Mrs) Rashmi Baya Cabena of Melbourne, Australia, who have very willingly rendered monetary support for the publication of this work. The publishers and printers also deserve to be remembered with gratitude as this publication is in the hands of the readers due to their timely co-operation only.
My grateful thanks are also due to Prof. Sagarmal Jain who has, very kindly, written the FOREWORD for this work.
My wife, Shrimati Kanta Baya and other members of my family also helped me by sparing me from the family responsibilities to enable me to work on this treatise unhindered.
- Sreyas

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TATTVĀRTHA SUTRA
FOREWORD
The development of any religious philosophy and ethics -- its precepts and practices - depends on its fundamentals. The study of fundamentals is, therefore, inescapable for anyone desirous of studying any religious philosophy.
Tattvārthasūtra by Vācaka Unāsvāti is a unique compendium that presents all Jaina fundamentals in one volume in the form of precise and crisp aphorisms. Its study is inescable for a student of Jaina philosophy. Its value is all the more pronounced as it is accepted as an authoritative text by both – Śvetämbara and Digambara -- traditions of the Jainas.
In keeping with its importance a number of commentaries have been written, since its composition some time in the 1st to 3rd century AD, besides the auto commentary (Svopajña Bhāsya) by the aphorist himself, by many a scholarly commentators belonging to the monastic as well as lay denominations. However, more important commentaries on this work are - Sarvärthasiddhi, Tattvārtha Rājavārtika, Tattvārtha Slokavārtika and Haribhadrīya Vrtti. Some of the prominent contemporary commentaries and translations include those by Acārya Ātināramjī, Acārya Ghāsilaljī, Upadhyāya Kevalmuni, Pt. Sukhlalji Sanghvi, Pt. Khubcandjī Siddhantaśāstrī. The LD Institute of Indology has also brought out an English translation of the commentary by Pt. Sukhlalji.
However, as all these works are quite lengthy and beyond the comprehension of an uninitiated layman, a need has always been felt for a shorter translation cum commentary in Hindi as well

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X: FOREWORD
as in English that could be easily understood and which did not sacrifice clarity for the sake of brevity.
I am happy and satisfied to see the present work by Col. D.S.Baya 'Śreyas' and feel that this work will be able to meet this long standing requirement to a large extent. The author has very studiously imbibed the essence of Tattvārthasūtra and presented it in just sufficient details that are easily comprehensible. The bilingual character of this work makes it suitable for readers who are proficient in either language or in both. The comprehensive and well-researched 'INTRODUCTION' is very informative and shows the depth of the author's scholarship and grasp of the subject.
I am certain that this work will fulfill its intended purpose of facilitating the study of Jaina fundamentals by the inquisitive readers of all categories.
I am also aware of more than a dozen scholarly works, on Jaina subjects, by the author who is fast emerging as a serious student of Jaina studies. I hope and wish that his untiring zeal and prolific pen will continue to enrich the Jaina lore as hither to fore.
Parshvanatha Vidyapeeth,
Varanasi,
Makar Sankranti, 14th Jan., 2004.

- Sagarmal Jain

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TATTVĀRTHA SUTRA
...I
.......
.... VIIT
.. XI
TABLE OF CONTENTS PUBLISHER'S NOTE MONETARY SUPPORT
....V DEDICATION
... VII ACKNOWLEDGEMENT TABLE OF CONTENTS INTRODUCTION
......... XIX Tattvārtha Sūtra -...
XIX Motivation -
XX The Objective -
XXI The Style -
XXI The Subject Matter -
XXII Division Of The Subject Matter
XXIV The Author -..
.XXIX Umāsvāti's Master-Disciple Tradition --
XXXI The Original Version Of Tattvārtha Sūtra - XXXIII Umāsvāti's Period -
XXXIII Vācaka Umāsvāti's Learning -
XXXV Miscellaneous Coclusions About The T. S.- XXXVI Commentaries And Commentators - ..... XXXVIII Bhāsya -
XXXVIII Sarvārtha Siddhi -
XXXIX Rāja Vārtika -
XL Śloka Vārtika - Gandhahasti Vrtti -
XL Haribhadrīya Vrtti -
XLI The Incomplete Vrtti -
XLI Other Commentaries And Commentators -
XLI Contemporary Commentaries -
XLII This Work .....
XLIV Concluding Remarks
XLV
XL
.............

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XII: TATTVARTHA SŪTRA
अध्याय- १ : मोक्षमार्ग
CHPTER-1 : THE LIBERATING PATH
मोक्ष - मार्ग..
सम्यग्दर्शन.
Path Of Liberation
The Right View
तत्त्वार्थ
The Fundamental Verities
सम्यग्ज्ञान
The Right Knowledge -
विपर्यय-ज्ञान False-Knowledgeनय के भेद
Types Of Standpoints अध्याय- २ : जीव-तत्त्व
CHAPTER--3 : LIVING BEINGS
पाँच भाव
Five Volitional Dispositions
जीव का लक्षण..
उपयोग
जीव- राशी
संसारी - जीव...
Sign Of Life
Consciousness
The Living Set
Worldly Beings
इन्द्रियाँ
Sensory Organs
अन्तराल-गति
Transmigratory Motion
जन्म और योनि..
Births And Birth-places

2
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7
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13
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17
.17
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19
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22
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TABLE OF CONTENTS: XIII
शरीर...
...............
30
36
...........
36
...... 17
..40
.............
.....41
49
50
..
Bodies.... वेद व लिंग. आयुष. Libido And Gender ............... Life-span
.......37 अध्याय-३ : अधो एवं मध्यलोक
39 CHAPTER-3: NETHER AND MIDDLE WORLDS
अधो-लोक. The Nether World - .. मध्य-लोक .................
.......... Middle World -... अध्याय-४ : ऊर्ध्वलोक CHAPTER-4 : THE HEAVENS
देव-निकाय........... The Heavens And The Gods --................ भवनवासी देव. ................. Gods Of Bhavana Heavens - ...... व्यन्तर देव -.........
54 ज्योतिष्क देव -...
54 वैमानिक देव - Gods Of Vyantara Heavens Gods Of Jyotiska Heavens -............... Gods Of Vaimānika Heavens -...................... देवों की असमानता .................
56 Inequality Of Gods -................... कल्प स्वर्ग लोकान्तिक देव -... अनुत्तर विमान के देव - ............................ Kalpa Heavens -.. Lokantika Gods –.............. Gods Of Anuttatara Vimānas - ........
.....54
5
ད5
57
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59

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XIV: TATTVĀRTHA SUTRA
6
s
-........
61
..62
63
64
.....65
71
..........
देवों की आयु-स्थिति
60 उत्कृष्ट स्थिति Life-span Of Gods Maximum Life-Span -
61 जधन्य स्थिति .................. Minimum Life-Span -.......... नारकों की आयु-स्थिति ............. Life-spans Of The Hellish Beings - व्यन्तर व ज्योतिष्क देवों की स्थिति ...............
......66 Life-Spans Of Vyantara And Jyotiska Gods - ........ ....67 अध्याय-५ : अजीव-तत्त्व CHAPTER-5: INANIMATE MATTER
अजीव-द्रव्य -....... मूल-द्रव्य -......... Inanimate Matter - ......
73 Fundamental Matters -.....
............ .........73 द्रव्य का प्रदेशत्व -....
........74 द्रव्य की स्थिति-क्षेत्र...
.................
.......74 Spatiality Of Matter - ...... Spatial Positions Of Different Kinds Of Matter -........ धर्म, अधर्म व आकाश
...........76 पुद्गल के कार्य -....... Abstract Kinds Of Matter - ........
........77 Functions Of Tangible Matter - ...
......77 जीव के कार्य काल के कार्य - पुद्गल के पर्याय .................
78 पुद्गल के रूप -.................. Functions Of Animate Matter -.. Functions Of Time - ......... Modes Of Tangible Matter -......
.....79 Forms Of Tangible Matter - ....
.....75
.......76
78
78
...79

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TABLE OF CONTENTS : XV
...80
81
82
83
....83
84
८
88
सत् का स्वरूप...........
................... 80 सत् का अनेकान्त स्वरूप........... पोद्गलिक बन्ध के हेतु...............
80 The Reality-.............. Multiple Form Of Reality -..
Material Bonding -................. द्रव्य के लक्षण......... काल का द्रव्यत्क...... Oualities Of Matter - ....
Materiality Of Time - .......... गुण व परिवर्तन -............
Qualities And Change-......... अध्याय-६ : आम्रव-तत्त्व
87 chapter-6 : THE INFLUX
87 आम्रव-स्वरूप -.......
88 योग-स्वरूप -.. Forms of Influx -.................. Forms Of Yoga - साम्परायिक कर्मासक.......
90 Binding Influx -............ साम्परायिक कर्म आस्रवहेतु ......................
.92 Causes Of Binding Influx – अध्याय-७ : व्रत और दान
103 CHAPTER-7: VOWS AND CHARITY
103 व्रत-स्व रूप.................
104 व्रत-भावनाएँ..................
......104 Form of Vows-............
........ 105 Active Aids For Proper Discharge Of The Vows -.......... अन्य सहयोगी भावनाएँ -....... Other Helpful Reflections -..................
........107 सम्यग्दर्शन के अतिचार ..................
...... 112 व्रतों के अतिचार
.......... 112
...89
89
..91
......93
.....
1
0
.... 106
...............

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XVI: TATTVĀRTHA SUTRA
....... 113 ...... 113 ......120 ......120
121
....... 121
123 123
......124
....... 124 .......124
...... 125
......... 125 ..............
.......125
......126 .........127
Flaws Of Right-Vision -- .... Flaws Of The Vows - संलेखनाव्रत -..... दान -........................... The Vow Of Fast Unto Death - Charity-....... अध्याय-८ : बन्ध-तत्त्व CHAPTER-8 : THE BONDAGE
बन्धहेतु - ............... बन्ध-स्वरूप -... बन्ध के प्रकार -..... Causes Of Bondage-. Bondage - ........ Types Of Bondages -... प्रकृति-बन्ध........ Quality Bondage...... स्थिति-बन्ध -........... Durational Bondage-............ अनुभाव-बन्ध - प्रदेश-बन्धध... पुण्य और पाप ............... Intensity Bondage.................. Quantity Bondage -...................
Merits And Sins --.................. अध्याय-६ : संवर व निर्जरा-तत्त्व chapter-9 : STOPPAGE AND SEPARATION
संवर....... संवर के उपाय................ गुप्ति Stoppage -..
............ Towards Stoppage-..... Restraint -
.......132
....133 ......134 ........134 ....... 134
.....135
......135 ............ ........135
137
137 ........ 138 ...... 138
............
138
... 139
139

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TABLE OF CONTENTS : XVII
..............
.........
समिति -.....
................... 140 धर्म -........
.......140 अनुप्रेक्षा
.........140 Vigilence
.....141 Duties - .........................................................
....141 Reflections -
.......141 परीपह -......
.......142 Hardships -
......
.........143 चारित्र के भेद -..........
.....144 Types Of Renunciations - .....
......145 तप -...........
.......146 Penance-...
.....147 ध्यान -........
....148 आर्तध्यान -...
...148 Meditation - .........
...............
...149 Despondent Concentration -
149 रौद्रध्यान ...
....150
....150 धर्मध्यान -............. Angeral Thoughts –
151 Pious Concentration -
151 शुक्लध्यान.
...152 Pure Concentration - वर्द्धमान निर्जरा -.............. निर्ग्रन्थ
...... 154 Incremental Separation -..............
.....155 The Knotless (Detached Ascetic)-............... ...... 155 अध्याय-१० : मोक्ष-तत्त्व ।
159 CHAPTER-10 : LIBERATION : THE FINAL DELIVERANCE
159 कैवल्य-हेतु -..............
आत्यंतिक निर्जरा व मोक्ष ........ Causes Of Manifestation Of Omniscience -....................
153
......154
......
..........
.
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Irresidual Separation And Liberation
मोक्षानन्तर
After Liberation.
सिद्ध..
The Ultimate Accomplished Siddha APPENDICES
TRANSLITERATION CONVENTION. GLOSSARY OF JAINA TERMS. BIBLIOGRAPHY

161
162
163
164
165
iv
xxviii

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TATTVĀRTHASŪTRA
INTRODUCTION
T he study of any religious philosophy can never commence 1 without knowing about the fundamental foundation-stones
on which its magnificent edifice stands. When we talk about Jainism, we talk about its fundamentals to start with. Before Umāsvāti these fundamentals were scattered amongst twelve primary canons, an equal number of secondary ones and a number of tertiary and subsequent canonical works that came about over time. It was an arduous task for any student of Jainism to find them from a maze of scriptures. Only the very studious ones could succeed in their endeavour. Umāsvāti must have felt this and he, surely, was imbued with a missionary spirit and the intellectual equipment to undertake the task of compiling a work of monumental magnitude and import to facilitate the study of this most essential part. What materialized from his pen and genius is this work of utmost gravity and importance - 'Tattvārthadhigama Sūtrāņi or A Collection Of Aphorisms For The Comprehension Of Fundamental Verities'.
Tattvārtha Sūtra -
Tattvārtha Sūtra is a treatise on the study of the fundamental verities as enunciated in the Jaina branch of Indian religious philosophical study. For obtaining a detailed external as well as internal introduction of this treatise, we have to consider the following four issues based on its text -- 1. Motivational literature, 2. The objective behind its creation, 3. Its style and 4. Its

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XX: TATTVĀRTHA SUTRA
subject matter. Motivation -
The āgamic and other factors that motivated the author to create this treatise - "Tattvārtha Sūtra - can be divided into the following four parts: - 1. The Canonical Heritage - As the Vedas are considered as authentic in the Vedic philosophy, the "Āgamas'or the canonical texts are considered as principally authentic in the Jaina philosophy. The authenticity of the other works is subject to their adherence to the Āgamic texts. Vācaka Umāsvāti had well inherited this Āgamic heritage from his spiritual masters and, thus had a clear and weHorganized knowledge thereof. 2. Mastery Over Samskrta Language -- Being born a Brahmin and by virtue of his residence and peregrinations in the areas of Kašī, Magadha, Bihāra etc., which were the traditional strong-holds of Samskrta scholars, he had gained a mastery over the Samskrta language that was the main language of the cra and the area. By his facility in this language, besides Prākrta, Vācaka Umāsvāti enriched his fund of knowledge with a detailed study of Vedic as well as Buddhist literature of the time. 3. The Effect Of Other Philosophies - By gaining an insight into the Vedic and Buddhist literature, the author came to know their various subjects and thought processes. He was not only deeply impressed by their contents and forms but was also sufficiently motivated to compile a treatisc, in the Saniskrta language, on the fundamentals of Jaina philosophical thought, in the concise and philosophical Sūtra - Aforistic style hitherto

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INTRODUCTION : XXI
unknown in the realm of Jaina philosophical literature. 4. His Genius - Given the aforementioned three motivating factors, the author could not have created this treatise if he was lacking in the gift of genius with which he was abundantiy endowed. His gerius, therefore, was also a potent motivating factor.
The Objective
Whenever an Indian author of spiritual genre - be it Kanāda of the 'Vaišeśika', Gautama of the Nyāya', Krsna of
Sārkhya', or the exponents of the ‘Yoga', 'Brahma-Mīmāmsa' or the four Ārya-satya (noble truths) of the Buddhists - creates a treatise on his subject, he keeps the ultimate objective of spiritual salvation in front of him; even when he writes a work on as wide and varied mundane and metaphysical subjects as economics, libido, astronomy or medicine or spiritual subjects as knowledge of fundamental verities, yoga, etc. All such treatises begin with the enunciation of spiritual salvation as their ultimate aim and conclude them in the similar fashion as well. Jaina philosophical works have also been created in keeping with this tradition and so has Vācaka Umāsvāti created this treatise with an ultimate objective of spiritual salvation for the faithful readers of his work.
The Style -
Before Umāsvāti the Jaina scriptural treatises were created in the form of lengthy, descriptive and repetitive aphorisms (Sūtras) just like the Bauddha-Pịtakas. On the other hand the Brahminical literature created by the learned Brahmin scholars were in concise Samiskrta aphorisms. This latter style had come to

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XXII : TATTVĀRTHA SŪTRA
be very popular and well established in the scholastic circles of the time and Vācaka Umāsvāti, too, was attracted towards and felt compelled to follow this style of the contemporary scholars of other religious philosophies. As far as is known, Vācaka Umāsvāti was the first to follow this style of concise Samiskrta aphorisms in the field of Jaina scriptural literature. However, this style became well established and continued to be followed by the Jaina scholars - both of the Digambara and the Svetāmbara traditions – of the later years.
This treatise, consisting of 344 concise Samskıta aphorisms, has been divided into ten chapters. Umāsvāti has stated these aphorisms in the form of established principles without giving any reason or justification thereof. This style is in contrast to the styles of Kanāda of the Vaiseśika and Gautama of the Nyāya philosophies, that supports each aphorism therein with detailed reasons and justifications, and follows the style of the Yoga philosopher Patañjali who states them without giving any reason or argument in their justification. This style creates a very strong impression that the Jaina tradition is predominantly based on faith and it accepts the words of its Prophets-propounders (Tīrthankaras) without any room for doubt or skepticism.
The Subject Matter -
While the Vaišeśika, Sankhya, and Vedānta philosophics lay predominant emphasis on the matter of worth knowing (Iñeyatattva)'and the Yoga and Buddhist philosophies do so on the matter of conduct (Cāritra), Bhagvān Mahāvīra laid cqual emphasis on

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INTRODUCTION : XXIII
both these matters - knowledge and conduct or Iñeya-tattva and Căritra - in his expositions. On the one hand He dwells on the subject of the universe by taking up the expositions of Jīva-tattva (Animate world) and Ajīva-tattva (Inanimate world) that together make up the universe and constitute the knowledgeworthy part (Iñeya-tattva); and on the other He takes up the exposition of the conduct part (Caritra) comprising 'Āśrava or influx', 'Bandha or bondage', 'Samvara or stoppage' and 'Nirjarā or separation and correlates the two by making the belief on them as the right-faith or the right view. He goes a step further when He unequivocally states that this right faith (right view or right inclination, right attitude, etc) is an integral part of the path to spiritual salvation that comprises right view, right knowledge and right conduct and that a complete separation of the karma-matter from the soul itself is salvation. Thus Jaina exposition of its fundamentals means an equal consideration of the knowledgeworthy and conduct (Iñeyatattva and Cāritra). In this analysis the Lord (Tīrtharkara) included the fundamentals of spiritual merit (Punya) as well as that of demerit (Pāpa) and gave place to the nine“ fundamental verities and prescribed the steadfast, unwavering faith on them as the primary condition for being a Jaina - ordained or lay. A householder or a renouncer can be called a true believer of the
I Tattvārthaśraddhānamsamyagdarśanam || 1/2. 2 Samyagdarśanajñānacāritrāṇimokşamārgaha || 1/1.
Krtsanakarmakşayo mokşaha || 10/3. Only seven fundamentals have been described in this treatise. The other two - Punya-tattva (Merit) and Pāpa-tattva (Demerit) have been considered as part and parcel of the Aśrava-tattva (Influx) and
Bandha-tattva (bondage).

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Lord's faith only if he believes that these fundamental verities, as enunciated by the Lord are the truth even if he has not gained sufficient knowledge about them. It is for this reason that in the Jaina philosophy there is nothing more important than the knowledge of and faith in these nine fundamentals. Also, it is because of this reason that Vācaka Umāsvāti chose the description of these fundamentals as the subject matter of this treatise. However, he limited his discussion to seven fundamentals taking the other two - Punya and Pāpa as included within the ambit of influx (Āśrava) and stoppage (Sanivara). As, besides the ultimate objective of attaining spiritual salvation by the readers of his work, he also aimed at facilitating the understanding of this rather complex subject, he entitled this treatise as ‘Tattvārthādhigama Sutrāņi' meaning "Aphorisms For The Comprehension Of The Fundamental Verities'.
In this monumental work the author has not only struck a synthesis of the two much talked about approaches taken by the exponents of other philosophies of the time – the ‘Analysis Of The Knowledge Worthy (Iñeya-Tattva Mīmāmsa)' and 'Analysis of The Conduct (Caritra Mīmānisā) but went a step further to include the analysis of the knowledge (Iñāna Mīmānisa) and organized the sūtras accordingly. In sum, we can say that Vācaka Umāsvāti has included the analyses of the knowledgeworthy, the knowledge and the conduct, in accordance with the Jaina view-point, as the subject matter of this treatise.
The Division Of The Subject Matter
The author has divided the chosen subject matter, in ten

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chapters thus
in the first chapter he has analyzed the 'Knowledge (Jñāna Mīmānisā), the second to the fourth chapters contain an analysis of the 'Knowledgeworthy' (Jñeya Mīmānisa) and he has devoted the remaining five chapters to the analysis of the 'Conduct (Caritra Mīmāmsa). We shall consider the essence of these three analyses in the subsequent paragraphs.
-
INTRODUCTION: XXV
---
The Essence Of The Jñāna Mīmāmsa In the first chapter the author has included eight main features relating to the knowledge. They are 1. The division of knowledge as standpoints and proofs, 2. Statement of five types of knowledge Sensory Perception (Mati-jñāna), Scriptural Knowledge (Śrut-jñāna), Clairvoyant Perception (Avadhi-jñāna), Telepathic Perception (Manaḥparyaya-jñāna) and Omniscience (Kevala-jñāna) as found in the canonical literature and their classification as direct and indirect knowledge, 3. The factors leading to Mati-jñāna, 4. Description of the Canonical works that are accepted as proofs in the Jaina tradition, as the Śrutajñāna, 5. Description of the three direct and divine types of cognition Avadhi-jñāna, Manahparyāya-jñāna and Kevala-jñāna, bringing out their sub-types and mutual differences, 6. The order of ascendance of the five types of cognition, their subjects and the possibility of their simultaneous occurrence in a soul, 7. Statement of the types of cognition which also have their false counterparts (Viparyaya jñāna) that may be confused as knowledge and the reasons for their rightness and falseness, 8. The types and sub-types of the stand-points (Nayas).

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XXVI: TATTVĀRTHA SUTRA
The Essence Of The Jñeya Mīmāmisā - The Iñeya Mīmānisa mainly deals with the two elemental matters that constitute the universe, namely Jīva-tattva (Animate matter or soul) and Ajīvatattva (Inanimate matter or everything other than the soul). The description and analysis of the Jīva-tattva is .contained in three chapters – from the second to the fourth. The second chapter contains a description of the general form of the animate world with that of the worldly souls, their types and sub-types and the allied subjects. The third one deals with the hellish creatures living in the seven levels of the nether world (Adholoka) and the humans and subhuman beings (Tiryañca) that reside in the middle world (Madhyaloka). The fourth chapter carries an account of the gods and grandeour of the heavens located in the upper world (Urdhvaloka). Also, by prevarication, these chapters dwell upon the topographies of these three worlds. The fifth chapter deals with the material world of the cosmos, giving detailed descriptions of each of the five inanimate kinds of matter with their characteristics, their general forms and their similarities and dissimilarities.
The Iñeya Mīmāmsă deals with the following sixteen issues :
The second chapter deals with - 1. The Jīva-tattva in general, 2. The types of worldly beings, 3. The sensory organs, their subjects and their occurrence in different types of living beings, 4. The state of the living beings between death and rebiith, 5. The types of births and their classification based on the places where they occur and the types of creatures that have such births, 6. The types of bodies, their occupants, their order of

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INTRODUCTION : XXVII
ascendance and the possibility of their simultaneous occurrence for any living being and 7. The sex division of various classes of living beings and their immutable life-spans.
The third and the fourth chapters have the descriptions of the - 8. Levels of the nether-world, the hellish creatures living therein, their life-spans, etc., 9. The geographical description of the middle-world detailing its continents, oceans, mountains, areas, etc. as well as that of the human and the sub-human beings dwelling therein, 10. Various types of heavenly gods, their families, their pleasures and grandeours, their life-spans and a description of the different levels of heavens in the upper-world.
The fifth chapter contains descriptions of - 11. Types of (inanimate) matter and their mutual similarities and dissimilarities, their location and expanse, and their functions, 12. The general description of the tangible inanimate matter (Pudgala), its types and the processes of their formation, 13. The reasoned forms of the reality and eternity, 14. Possibility and impossibility of the material bonding, 15. The general characteristic of the matter in terms of its quality and mode, and 16. The characteristics of quality and change and types of changes.
The Essentials Of The Cáritra Mīmānisa - The Căritra Mīmārsā, contained in the remaining five chapters of this treatise, deals with issues such as - 'Which actions and activities are deplorable and abandonable?', 'What is the root cause of such activities?', 'What are the repercussions to the perpetrators of such activities?', “How can they be given up?', 'Which type of activities should be adopted in their stead?', and 'What are the

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XXVIII : TATTVÄRTHA SŪTRA
immediate, intermediate and the ultimate fruits of such desirable activities?'
The following eleven issues, dealt with in the last five chapters deserve serious consideration by a student of Cāritra Mīmānisā:
The sixth chapter deals with - 1. The form and cause of influx (Aśrava) of the karma-matter into the soul-field.
In the seventh chapter the author deals with – 2. The vows, the types of vowers or renouncers, ways of achieving steadfast observance of the vows, 3. Forms of flaws such as violence, untruth, stealingsexual indulgence and undue attachment to accumulation, 4.Possible excesses of the vows, and 5. Types of charities and the reasons for their order of ascendance.
The eighth chapter – 6. The principal causes of karmic bondage and the types of bondages.
The ninth chapter details - 7. Various means to achieve the stoppage of influx of karma-matter into the soul-field as well as 8. those of separation thereof from it. 9. It also outlines the order of ascendance between various types of spiritual practitioners endowed with the right vision (Samyagdisti).
The tenth chapter deals with - 10. The spiritual accomplishments leading to the achievement of omniscience (Kevala-jñāna) and the spiritual salvation itself and 11. describes the ultimate destination of the ultimately accomplished (Siddha), upon their deaths, in their last worldly birth.
In the context of Jaina Caritra Mīmānisa, it is noteworthy that while the three philosophies - Jaina, Buddhist and Yoga -

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INTRODUCTION : XXIX
have a place for, both, the knowledge and conduct as means to achieve spiritual salvation, it is the Jaina philosophy that considers the (Right) conduct as basic and the (Right) knowledge as a supporting requirement as opposed to the other two philosophies that consider the knowledge as the basic requirement and conduct as an appendage to the knowledge. It is, therefore, natural that all Jaina scriptures are predominantly devoted to detailing the Rightconduct for the Jaina adherents - both, householders and ordained - down to its finest nuances as part of their Cāritra Mīmānisā. No wonder, the authors of Jaina canonical as well as explanatory literature have vexed themselves eloquent on this, the most important, factor for achieving the ultimate accomplishment of Moksa', 'Nirvāna', 'Siddhatva' or spiritual salvation. Vācaka Umāsvāti is no exception.
The Author -
The author of this highly valued treatise on the most important subject of Tattvārtha or "The Fundamentals Of Jaina Philosophy', Vācāka Umāsvāti is equally recognized by all the sects of Jainas as such. However, he is also known by his aliases – Umāsvami and Grddhapiccha - by the Digambara tradition of the Jainas. Though both the sects -- Śvetāmbara and Digambara claim him to be a member of their respective sects, there is enough evidence to the effect that he was a Svetāmbara monk ranking as Vācaka or teacher (Upādhyāya - well versed in the study of precanons OR Pūrvavid ).
"Vinyamülao dhammo".
- Nāyadhaminakahão, 5.

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XXX : TATTVĀRTHA SŪTRA
When we discuss a learned author of a work of such monumental import, it does not suffice to consider, in isolation, either his family by birth or his lineage of learning. We have to consider both. Umāsvāti's Place And Family Of Birth - According to the laudatory composition (Praśasti) of the Tattvārthasūtra, it has been deduced that Umāsvati was born in a village called Nyagrodhikā whose present whereabouts are lost to the oblivion of time. However, as Kusumpur – the present day Patna in the state of Bihar – has been mentioned as the place where the Tattvārthasūtra was composed, it may be surmised that this place might not be too far away from Patna or the Magadha region of the days of yore. His parentage is more certain and it is known that he was born a brahmin from the womb of a mother belonging to the family of “Vatsis' and sired by father ‘Svāti from the family of Kaubhīsaņīs.
Dr. Suzuko Ohira has summarized these findings as
The samskrta text of the laudatory composition, ibid, is as follows :
Vācakamukhyasya śivasriyaha prakāśayaśasaha praśişyeņa | Sisyeņa ghoşanandiksamaṇasyaikādaśāngavidaha || 1 || Vācanayā ca mahā rācakaksamaņamundapādaśisyasya Šişyeņa vācakācāryamūlanāmnaha prathitakīrtehe || 2 || Nyagrodhikaprasutena viharatā puravare kusumanāmni | Kaubhīşaņinā svatitanayena vātsīsutenārdhyam || 3 ||| Arhadvacanam samyaggurukrameņāgatam samupardhāya | Dukhārtam ca durāgamavihatamatim lokamavalokya || 4 || Idamuccairnāgaravācakena sattvānukampayā drbdham Tattvārthādhigamākhyai spastamumäsvātina śāstram || 5 || Yastattvārthādhigamākhyam jñāsyti ca karisyate ca tatroktam |
Soavyābādhasukhakhyam prāpsyatyacireņa paramārtham || 6 ||

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INTRODUCTION : XXXI
follows: -
a.
Father Mother
-
Svāti of Kaubhīsaņī gotra, Vātsi (Siddhasena comments that her name was Umā and her gotra was Vatsa), Nyagrodhika.?
C.
Place of Birth -
Prof. Sagrmal Jain is of the view that Umāsvāti was born at a place called Nāgod (current name of Nyagrodhika) in the central India (M.P.). S
Umāsvāti's Master-Disciple Tradition And Lineage - :
While the Digambara tradition claims that the author of * Tattvārthadhigama Sūtrāni - Vācaka Umāsvāti – was a disciple of Kundakundācārya, the Svetāmbaras believe him to be the teacher and master of Syāmācārya, the author of Prajñāpanā Sūtra. However, there is no mention in any source earlier than that of the tenth century AD that says that Umāsvāmi, the author of Tattvārtha Sūtra, was the disciple of Kundakundācārya. All such sources that have come to notice are circa 10th century A.D. and later. Dependable mention of Umāsvāti being the author of Tattvārtha Sūtra is, however, available in Svetā-mbara literature of the eighth century A.D. It is not authentically known that Umāsvāti was the teacher of Syāmācārya if we discount the 16-17th century roll of
A Study Of 'Tattvārthasūtra With Bhāsya', Dr. Suzuko Ohira, L.D. Institute Of Indology, Ahmedabad, 1982, p. 42. Tattvārthasūtra Aur Uskī Paramparā, Prof. Sagarmal Jain, Parshvanatha Shodha Peeth, Varanasi, 1994, pp. 140-142.

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XXXII : TATTVĀRTHA SŪTRA
masters (Pattāvalī) by Dharmasāgara.
The laudatory composition (Prasasti) of Tattvārtha Sūtra, mentioned earlier, clearly states that Vācaka Umāsvāti was ordained as a monk by Ghosanandi Ksamamana who had mastered eleven primary cancns. His teacher (Vacakācarya) was Mūla and the grandteacher was Mahāvācakācarya Mundpāda and that he was from the Uccanāgara branch of monks. These details can be summarized as follows:' - a. Preceptor for initiation - Ekādaśāngavid Ghosanandi
Kşmaņa b. Grand-preceptor
- Vācakamukhya Śivaśrī c. Preceptor Teacher - Vācakācārya Müla d. Grand-preceptor Teacher - Mahāvācakācārya Mundapād
ksamaņa According to Prof. Sagarmal Jain the monastic tradition of Umasvāti (Uccairnāgarī sākhā) derived its name from a place called Uñceharā, which is, again, in the central India and not very far from his birth-place Nagod.!' However, he could have written the auto-commentary (Svopajña Bhāsya) in Kusumpur."
Doubts have been expressed about the validity of the laudatory composition itself which now appears at the end of the Tattvārtha Bhāsya the auto-commentary by the aphorist himself, but there is no reason to believe that it has not been composed by Umāsväti himself. Well-known scholars like Dr. Herman Jacobi are of the view that it is Umasvāti's own composition, a fact that
9
A Study of Tattvārthasūtra With Bhāsya, ibid, p. 42. Tattvārthasūtra Aur Uski Paramparā, ibid, pp. 136-140. Ibid, p. 142.
11

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INTRODUCTION : XXXIII
can be ascertained from the preface to the German translation of * Tattvārtha Sūtra’by him.
The Original Version Of Tattvārtha Sūtra -
Based on study of various manuscripts - both of Śvetāmbara and Digambara traditions, Dr. Suzuki Ohira has concluded that the Svetāmbara Sbhāsya recension was the original one, which was modified and rearranged by the Digambara masters down the ages.12 Further, she adds, “The text presented in the svetāmbara camp is the archetype from which the Digambara recension has been derived”.13 Based on his analysis of various factors, Prof. Sagarmal Jain has also reached a similar conclusion. 14
Umāsvāti's Period -
As there is no evidence available that may be indicative of the period in which Vācaka Umāsvati lived and worked in the laudatory composition mentioned earlier; it is difficult to estimate it with desired certainty. Likewise, there is no other dependable source available as yet which can so determine his period. Under such circumstances any estimate of his period is based on indirect evidence such as tne branch of monks in which he was ordained and educated, the periods of the earliest commentators on the *Tattvārtha Sūtra', comparison of his style of writing with those of the other philosophical works, etc.
It is difficult to ascertain as to when the 'Uccanāgara'
12 A Study of Tattvārthasūtra With Bhāşya, ibid, pp. 5, 6. 13 Ibid, p. 23.
14 Tattvārthasūtra Aur Uski Paramparā, ibid, p. 19.

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XXXIV : TATTVĀRTHA SŪTRA
branch of monks, mentioned in the laudatory composition ibid, to which Vācaka Umāsvāti belonged originated. On the basis of information available in the roll of masters (Sthavirāvalī) in the Kalpa Sūtra it has been deduced that the period of Arya Śāntiśrenika, the originator of this branch, is around the middle of the second century BC. This sets the limit that Vācaka Umāsvāti's period cannot be earlier than this."
One of the earliest commentaries on 'Tattvārtha Sūtra'. besides the author's own ‘Bhāsya', is the Sarvārthasiddhi by Pūjyapāda. The scholars have fixed his period as the fifth century AD. It can be concluded that Vācaka Umāsvāti 's period was some time before this.
Pt. Sukhlal Sanghvi has concluded that the earliest period of Vācaka Umāsvāti could be the 1st century VE and the latest could be the 3rd or the 4th century of the same era.16 Dr. Nemi Candra Shastri, in his well researched work on 'Critical History Of Prakrit Language And Literature', has quoted that on the basis of a Samskrta verse in ‘Vidvajjana Bodhaka Grantha', Vācaka Umāsvā ti could be a contemporary of Kundakundācārya (Circa 243 AD)!? According to Dr. Suzuko Ohira the date of Tattvārtha Sūtra and consequently that of Vācaka Umāsvāti is somewhere in the latemiddle of the century AD.18 Dr. Sagarmal Jain is of the view that Umāsvāti lived and worked sometime between the 1.
Preface to Tattvārtha Sūtra, Sukhlal Sanghvi, Jaina Samskrti
Sansodhak Mandal, Varanasi, 1952, p. 9. 16 Ibid, p. 9. 17 Dr. Nemi Candra Šāstrī, Prākrta Bhāṣā Aur Sāhitya Ka Ālocanā
tmaka Itihāsa, I Ed., 1988, Varanasi, p-223. 18 A Study of Tattvārthasūtra With Bhāsya, ibid, p. 137. For. Private & Personal Use Only

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INTRODUCTION : XXXV
and the 3rd century AD.
From the above mentioned, it can be deduced within the acceptable limits of reason that Umāsvāti's period was sometime between the first century BC and the fifth century AD.
Vācaka Umāsvāti's Learning -
Vācaka Umāsvāti, the first known author of the Jaina religio-philosophical works in the Samskrta language, is accredited with a profound knowledge of Jaina canons on the subjects of the Right-knowledge (Jņāna), the knowledgeworthy (Jñeya), the Right--conduct (Ācāra), Cosmography, etc. The way in which he has composed the Tattvārtha Sūtra in the form of concise and deft sanskrta aphorisms testifies to his mastery over this language of the contemporary scholastic works. He abundantly justifies his traditional title of Vācaka', which means 'learned in the Pre-canons (Pūrvas)'.
A detailed study of the Tattvārtha’and its 'Bhāsya’reveals his deep study and understanding of not only the Jaina canonical literature but also those of other philosophies such as Nyāya, Vaiśesika, Yoga, Buddhists, etc.
Although the Śvetāmbara tradition believes him to be the author of five hundred books and, though, even now some works are known to be his creations, it is not possible to say anything with certainty in this regard. However, based on the linguistic analysis and thought process behind its contents, the ‘Praśamarati Prakarana' is certainly his work.'' Siddhasena also confirms this view.
19 Preface to Tattvārtha Sūtra, Sukhlal Sanghvi, pp. 16, 17.

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There is no room for doubt in the fact that he was learned in the scriptural knowledge contained in eleven primary canons (Arga Sūtras) and that he has compiled all the essential elements of the words of the prophet in his Tattvārtha Sūtra without leaving out anything of import.
It is for this reason that Ācārya Hema Candra, better known as the omniscient of the present era (Kalikāla Sarvajña), has described him as the best compiler of the Canonical knowledge. Also, it is for this reason that authors of explanatory works across the Svetambara-Digambara divide have been motivated to write commentaries on his Tattvārtha Sūtra.
Miscellaneous Coclusions About The Tattvārtha Sūtra -
In his scholarly and investigative work on Tattvārtha Sūtra and its tradition, Prof. Sagarmal Jain has reached the following conclusions: _20 a. Tattvārtha Sūtra (TS) is also known as Tattvārtha
dhigama Sūtra and many other names such as Moksa Šāstra etc Ts is a composition by Umāsvāti, a monk of the north Indian Nirgrantha tradition. Vācaka, Grddhapiccha, etc were his titles. Umāsvāti's period was somewhere between the 1st and the 4th century AD. As the Svetāmbara-Digamara schism had not become pronounced by that time, it is fruitless to argue whether Umāsvāti was from Svetāmbara,
20 Tattvārthasūtra Aur Uskī Paramparā, ibid, pp. 142–147.

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e.
g.
h.
i.
j.
INTRODUCTION: XXXVII
Digambara or the Yapaniya tradition. However, it is certain that he was not from the clothless tradition of the south, which later came to be known as the Digambara tradition.
It is true that some of the beliefs mentioned in the TS go against the Svetambara beliefs while some others go against the Digambara ones. Probably these were the beliefs of the Uccanagara branch of monks at the time.
It is not logical to advance the Svetambara or the Digambara canonical works as the basis of the composition of the TS as neither the Digambara Śatkhanḍāgama etc had been composed by that time nor the Svetambara Agamas had been reduced to their presently available form.
The Bhasya version of the TS is the original one from which the Digambara version was subsequently derived by some master of the Yapaniya tradition. It is this version that was taken by Pujyapada Devanandi for his Sarvarthsiddhi commentary.
The composition of the Bhasya by the aphorist himself is a foregone conclusion.
The mention of clothes and pots in the Bhāṣya is not in favour of the Svetambara tradition bu is indicative of the position that prevailed in the 1st to the 3rd century AD when this work was composed. Umāsvāti's TS is a fore-runner of the works of both

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XXXVIII: TATTVĀRTHA SŪTRA
k.
the Svetambara and the Yapaniya traditions and is from the north Indian Uccanagara branch of monks that was not against clothed monasticism.
He was certainly not from the south Indian clothless tradition and his place of birth Nyagrodhika and that of the origin of his Uccanagar branch of monks Uccakalpanagar have been respetively identified as Nagod and Uñcaihara in the central India.
Commentaries And Commentators -
-
Tattvärtha Sūtra enjoys such a significant and paramount place of foremost gravity within Jaina works of fundamental profundity that learned scholars from both the Svetämbara and Digambara traditions have felt compelled to write commentaries on this monumental work of a genius that was Vācaka Umāsvāti. Its commentaries have been written on as vide and varied linguistic landscape as in Samskṛta, Hindi, Colloquial languages, etc. and translated into English, German etc. What follows is a brief resume of its commentaries and commentators that enjoy a historical perspective of some importance.
Bhāṣya
This commentary, in Samskrta language, was written by the venerable author himself and it follows that it does not have any difference in the text followed from the original text. The same, however, cannot be said of some other commentaries, by the commentators of Digambara pursuit that have followed the text adopted by Pujyapada, the author of Sarvarthasiddhi Today, the

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INTRODUCTION: XXXIX Śvetāmbara tradition follows the version of Tattvartha text that is contained in the Bhasya as the authentic one. It stands to reason if we accept the fact the Bhasya is the work of the author himself. This version has 344 sutras. The Bhāṣya, it seems was written before the development of philosophical style in Jaina writings and is, therefore, more in conformity with the style of the text which is more factual than philosophical. The noted Jaina scholar of Digambara tradition, Pt. Nathuramji Premi has, in his monumental work 'Jaina Sahitya Aur Itihasa' accepted the fact that the Bhāṣya is a commentary by the author only (Auto-commentary or Svopajnya tīka)21. This has also been corrobotrated by the conclusion drawn, in this regard, by Prof. Sagarmal Jain in his book, 'Tattvārthasūtra Aur Uski Parampara 22
Sarvārtha Siddhi
21
--
This samskṛta commentary, by the Digambara master, Ācārya Pujyapāda alias Devanandī, follows a text which is somewhat different from that followed by the Bhasya. The differences are in the total number of sutras (it has 357 as compared to 344 of Bhāsya), and difference in the texts of some of the aphorisms. Its explanations and comments are more detailed in respect of grammatical, substantial and philosophical content. All other commentators of Digambara pursuit have followed the text adopted by Pujyapāda in this commentary for the simple reason that it was more in conformity with their sectarian beliefs than the
22
—
Qouted from 'Tattvārthasūtra Aur Uski Parampara by Prof. Sagarmal Jain, p. 67.
Ibid., p. 68.

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other version contained in the Bhāsya.
Rāja Vārtika -
Vārtika means a logical or explanatory commentary. There are two vārtikas available on the Tattvārtha Sūtra. Digambara Ācārya Bhatta Akalarka wrote this commentary based on the texts and explanations in the Sarvārtha Siddhi. He made full use of the groundwork done by Pūjyapāda and hence his comments and explanations are more detailed and substantial as compared to the Sarvārthasiddhi.
Śloka Vārtika -
A work of yet another Digambara Ācārya Vidyānanda, this vārtika is based and benefited from both the Sarvārthasiddhi and the Rāja Vārtika. No doubt, therefore, that this commentary, composed in the form of samskıta verses, is more comprehensive than either of the two. It does not stop at explaining the Jaina philosophical nuances but proceeds to demolish the arguments attacking the Jaina thought by the earlier and contemporary scholars of other philosophical schools, in general, and that by Mīmānisaka Kumāril in particular.
Gandhahasti Vrtti -
Out of ntwo complete and one incomplete vrttis available, the largest and the most philosophical is the one by Ācārya Siddhasena (Circa 7th to 8th century AD), who was a great logician and spared no opportunity to defeat and demolish the arguments of other philosophers who attacked the Jaina thought. This sub

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INTRODUCTION : XLI
commentary strictly adheres to the author's own Bhasya, and further amplifies and explains its content dwelling upon the philosophical issues involved therein. Its 18000 ślokas (Saniskrta verses) make it the largest ever sub-commentary written on the Bhāsya.
Haribhadrīya Vrtti -
As the name suggests this sub-commentary, also on the Bhāsya, was written by the greatest scholar of his time Acārya Haribhadra Sūrī (Circa 8th century AD), of 1460 compositions' fame. He is, however, believed to have written only the first five chapters and two more commentators then completed the work after him. This work not only follows the Bhāsya but also the Siddhasenīya vrtti and is also purported to be a retrieval of other incomplete vrttis of earlier unknown scholars. The Incomplete Vrtti -
There is yet another vịtti, by Upādhyāya Yaśovijaya, is grossly incomplete and covers only the first chapter of the Bhāšya. However, the scholastic genius of Yaśovijaya, that distinguished him as the most authentic scholar amongst not only the Svetambara Jaina scholars but across the board amongst all the contemporary scholars, make it worthy of mention here.
Other Commentaries And Commentators – a. Cirantana muni, a Svetāmbara monk (Circa later than 14'
century AD), wrote his notes (Tippana) on the Tattvärtha
Sutra. b. Ratna Singh (Circa later than 16 century AD), also wrote

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XLII: TATTVĀRTHA SŪTRA
cursory notes on the original text. c. Gani Yasovijaya, in his comments written in the Gujarati
language has followed the text according to the Sarvā rtha-siddhi but drawn meanings, therefrom, in accordance with the Svetämbara belief thus establishing the fact that the Digambara text can truly be interpreted as per the canonical literature upheld by the Svetāmbaras and denied
by the Digambaras. d. Śrutasāgara, a Digambara master of the 16th century AD
has also written a commentary on the Tattvārtha Sūtra.
Besides these many a scholar has written on this unique work of spiritual importance. Some Digambara scholars have also written commentaries in Kannada language.
Contemporary Commentaries --
No introduction can be complete without mentioning some contemporary commentaries written by well-known scholars of Jaina philosophy. Some of these are - a. Ācārya Śrī Ghāsilaljī Mahārāja has authored a highly
scholarly commentary on the Tattvārtha Sūtra under the title 'Tattvārthasūtrani'. It is unique in format and presentation in that the author has not only rearranged the aphorisms (sūtras) under more logical groups but has also rephrased some of them to make them more clearly comprehensible. The commentary is in Sanskrta and is ably supported by Hindi and Gujarati translations. Muni Kahaiyalaljī who is a lcamed scholar in his own right has coordinated its publication. It is a valuable addition to

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INTRODUCTION : XLIII
b.
the existing commentaries on this monumental work. Upadhyāya Śrī Ātmārāmjī Maharja (later Acārya) has compiled a valuable reference-book which links the aphorisms of the Tattvārtha Sūtra with the āgamic texts similar in textual form or meaning. This work is the first of its kind and provides an insight into the fundamentals of Jainism from a comprehensive standpoint. Its value also lies in the fact that it takes the TS text accepted by the Digambara tradition and then reconciles each aphorism with the texts of the canonical literature of the Śvetāmbara tradition, thus proving that there is no difference what-so-ever in the basic tenets of Jainism notwithstanding the apparent lack of accord in these two traditions, Upadhyāya Śrī Kewalmunijī has, in his commentary on the Tattvārtha Sūtra, combined the genii of the earlier two scholars and written a very comprehensive commentary in Hindi as well as given copious āgamic references pertaining to each aphorism. Though the style of presentation is lucid and easily understandable by the laymen, it provides enough material for satisfying the thirst for knowledge of the more serious and scholarly students of Jaina thought. Two comprehensive appendices, including the one containing a glossary of Jaina terms, increases the utility of the work manyfold and makes it useful even for the uninitiated. Pt. Sukhalal Sanghavi has written a detailed commentary on the Tattvārtha Sūtra following its original
C.
d.

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XLIV : TATTVĀRTHA SŪTRA
text as per the Bhāsya but also indicating the differences from the Sarvārthasiddhi and other versions. Duly supplemented by ample footnotes, it serves the purpose of a reference book on the subject for the studious while it explains the substance in an easy to understand language for the uninitiated. Pt. Pannalal Jain has also written a comprehensive commentary in Hindi language following the version of the Tattvārtha Sūtra prevelent in the Digambara tradition. Pt. Khoob Chand Siddhantashastri has written a very comprehensive commentary on the TS with its autocommentary (Bhāsya) that has been published by the Paramashrut Prabhāvaka Mandala, Agas. The high points of this commentary are that it also gives the available alternate versions of the text and gives the Hindi translations of both the aphorisms as well as the Bhāsya. 'Tattvārthasūtra Aur Uski Parampară ‘by Prof. Sagarmal Jain, though not a commentary on the TS, I provides a valuable historical perspective on this work of fundamental importance to the Jaina studies. He has scanned the canvas from before the time of the learned author, Vācaka Umāsvāti, through various commentaries and has presented a very balanced and undogmatic viewpoint.
g.
THIS WORK
Following the original text contained in the author's own Bhāsya, and adhering to the format of Samskrta Sūtra, followed by

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INTRODUCTION : XLV
its simple and concise Hindi meaning followed by the transliteration of the text in roman script and a short and to the point English translation with only the very essential footnotes, it is an attempt to bring the magnificence of the Tattvārtha Sutra to the uninitiated students of Jaina thought who follow either of the two languages or both. While unnecessary explanations have been curtailed, at no place an attempt has been made to sacrifice clarity for the sake of brevity.
I, the author and translator, will feel rewarded if this effort achieves the desired goal of making the rather complex subject of “Jaina Fundamentals' comprehensible through this humble effort.
Concluding Remarks –
The works that have been referred to in this introductory note are to motivate the more serious students to look for more detailed expositions on the subject. I have felt restrained that more complete introductions of these monumental works by the luminaries of Jaina thought have not been possible due to the limited purpose with which this book has been written. I, therefore, rest content with what has been possible, given the limitations of purpose and the size of the book, Udaipur,
- Śreyas Makar Sankrānti, 14 January, 2004.

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Page #48

वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम सूत्राणि
1
मोक्षमार्ग
THE LIBERATING PATH
VĀCAKA UMĀSVĀTI'S TATTVĀRTHA SŪTRA

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तत्त्वार्थ सूत्र
अध्याय-१
मोक्ष-मार्ग
TU भी प्राणी सुख चाहते हैं । सुख दो प्रकार के हैं - भौतिक व । आध्यात्मिक । यह अनुभव सिद्ध है कि भौतिक सुख अस्थाई
होता है तथा आध्यात्मिक सुख स्थाई । इसीलिये सृष्टि की श्रेष्ठ कृति - मानव भौतिकता को छोड़कर आध्यात्मिक साधना की ओर प्रवृत्त होता है । आध्यात्मिक साधना और सुख के चरम पर है मोक्ष। यह अध्याय इसी मोक्ष की प्राप्ति के मार्ग का कथन करता है।
मोक्ष-मार्ग - • सम्यग्दर्शनज्ञानचारित्राणिमोक्षमार्ग: ।।१।। सम्यग्दृष्टि, सम्यग्ज्ञान और सम्यक्चारित्र ही मोक्ष (कर्म-बंधनों से
छुटकारा) प्राप्ति का मार्ग हैं। (१)
सम्यग्दर्शन - • तत्त्वार्थश्रद्धानम् सम्यग्दर्शनम् ।।२।। तत्त्वार्थों (मौलिक पदार्थों) व उनके अर्थों में निश्चयपूर्वक श्रद्धा रखना
ही सम्यग्दर्शन है। (२)
• तनिसर्गादधिगमाद्वा ।।३।। यह (सम्यग्दर्शन) स्वाभाविक रूप से अथवा अन्य निमित्त से प्राप्त
होता है। प्रथम निसर्गज (स्वाभाविक या प्राकृतिक रूप से उत्पन्न) सम्यग्दर्शन कहलाता है तथा दूसरा अधिगमज (साधना या गुरुगम से प्राप्त) सम्यग्दर्शन कहलाता है। (३)

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CHAPTER-1.
A
Il living beings desire happiness. It can be either physical or spiritual. It is a matter of common experience that physical happiness is transient while spiritual happiness is permanent. It is for this reason that human beings, the best creation of the universe, have pursued spirituality leaving the physical pleasures behind in their search for everlasting bliss. At the epitome of spiritual practice and true pleasure is liberation of the soul from the shackles of physical bondage and to attain 'Moksa'. This chapter states the path to spiritual salvation in its true and resplendent glory.
Path Of Liberation
.
Samyagdarśanajñānacāritrāṇi mokśamārgah ||1|||
Right vision, right view, right attitude or right inclination; Rright knowledge and Right action, together, constitute the 'Liberating Path'. (1)
•
TATTVĀRTHA SŪTRA
The Right View --
Tattvārthaśraddhānam Samyagdarśanaṁ || 2 ||
To have have a firm faith in the existence of the fundamental verities and their meanings is to have the right view. (2)
THE LIBERATING PATH
•
Tannisargadadhigamādvā || 3 ||
That (Samyagdarśana or the right view) comes about in two ways either naturally that is in the natural course or through attainment that is through external means such as instruction etc. (3)
-

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4 : तत्त्वार्थ सूत्र : मोक्ष-मार्ग
तत्त्वार्थ - • जीवाजीवाश्रवबन्धसंवरनिर्जरामोक्षास्तत्त्वम् ।।४।। १. जीव, २. अजीव, ३. आश्रव, ४, बंध, ५. संवर, ६. निर्जरा,
और ७. मोक्ष (ये सात) तत्त्व हैं। (४)
• नामस्थापनाद्रव्यभावतस्तन्न्यासः ।।५।।
नाम, स्थापना, द्रव्य तथा भाव से इन (सात तत्त्वा) तथा उन
(सम्यग्दर्शनादि) का न्यास/निक्षेप अर्थात् विभाजन/विभाग किया जाता है। (५)
• प्रमाणनयैरधिगमः ।।६।।
प्रमाण और नयों से (तत्त्वादि का विस्तृत) ज्ञान प्राप्त होता है। (६)
• निर्देशस्वामित्वसाधनाधिकरणस्थितिविधानत: ।।७।। सम्यग्दर्शनादि का विस्तृत व सांगोपांग ज्ञान १. निर्देश, २. स्वामित्व,
३. साधन, ४. अधिकरण, ५. स्थिति और ६. विधान के द्वारा होता है। (७)
• सत्संख्याक्षेत्रस्पर्शनकालान्तरभावाल्पबहुत्वैश्च ।।८।।
तथा ७. सत, ८. संख्या, ६. क्षेत्र, १०. स्पर्शन, ११. काल, १२.
अन्तर, १३.भाव, और १४. अल्पबहुत्व के द्वारा भी होता है। (८)

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TATTVĀRTHA SUTRA: THE LIBERATING PATH: 5
The Fundamental Verities -- • Jīvājīvāsravabandhasanivaranirjarāmoksāstattvam || Fundamental verities are seven - Jīva or the soul (the animate
being), Ajīva or the non-living or non-soul or the inanimate matter, Asrava or the influx of the karına-matter in the soulfield, Bandha or the bonding of the influxed karma-matter with the soul, Sanivara or the prevention or stoppage of said influx, Nirjarā or the shedding of the karma--bondage from
the soul and Moksa ( freedom from karmic bondage). Nāmasthāpanādravyabhāvatastannyāsaḥ || 5 || These seven fundamentals and Samyagdarśana (The Right vision)
etc. are described by their name (Nāma), representation
(Sthāpanā), potency (Dravya) and state or mode (Bhāva) (5) • Pramānanayairadhigamah || 6 || These (Fundamentals etc.) are understood through Pramāna
(Proofs) and Naya (Aspects). (6) • Nirdeśasvāmitvasādhanādhikaranasthitividhānatah || Samyagdarśana etc. are known on the basis of (questions relating
to) Nirdesa (mention), Svāmitva (possession), Sadhan (instrument), Adhikarana (location), Sthiti (duration) and Vidhān (classification). (7) Satsarikhyāksetrasparśanakālāntarabhāvālpabahut
vaiśca || 8 || These are also known on the basis of Sat (existence), Sankhyā
(number), Ksetra (field), Sparsan (touch), Kāla (time), Antar (interval), Bhāva (state or condition resulting from the presence or otherwise of the karma-matter within the soul concerned) and Alpabahutva (relative numerical or quantitative strength). (8)

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6 : तत्त्वार्थ सूत्र : मोक्ष-मार्ग
सम्यग्ज्ञान - • मतिश्रुताऽवधिमन: पर्यायकेवलानि ज्ञानम् ।।९।। मतिज्ञान, श्रुतज्ञान, अवधिज्ञान, मनःपर्यायज्ञान व केवलज्ञान (सम्यक्)
ज्ञान (के प्रकार) हैं। (६)
• तत् प्रमाणम् ।।१०।। वे (पाँचों ज्ञान) प्रमाण हैं। (१०)
• आद्ये परोक्षम् ।।११।।। आदि के (दो ज्ञान - मति और श्रुत-ज्ञान इंद्रियों के माध्यम से होने
से) परोक्ष-ज्ञान हैं। (११)
• प्रत्यक्षमन्यत् ।।१२।। अन्य (तीन ज्ञान - अवधि, मनःपर्याय और केवल) ज्ञान या प्रमाण
(अतीन्द्रिय होने के कारण) प्रत्यक्ष माने गए हैं। (१२)
• मति: स्मृति: संज्ञा-चिन्ताऽभिनिबोधइत्यनर्थान्तरम् ।।१३।। मति, स्मृति, संज्ञा, और अभिनिबोध - ये सभी मतिज्ञान के ही
पर्यायवाची हैं, इनके अभिप्राय/अर्थ में कोई अन्तर नहीं है अर्थात् ये सभी इंद्रियों के द्वारा होने वाले ज्ञान के ही समानार्थक हैं। (१३)
• तदिन्द्रियानिन्द्रियनिमित्तम् ।।१४।। वह (मतिज्ञान) इन्द्रिय व अनिन्द्रिय (मनस् या मस्तिष्क) के निमित्त से
होता है। (१४)

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TATTVĀRTHA SŪTRA : THE LIBERATING PATH : 7
The Right Know edge - • Matiśrutāvadhimanahparyāyakevalānijñānam || 9 || Primarily the Right-knowledge is classified as Mati-jñāna
(Sensory perception), Śruta-jñāna (Scriptural knowledge), Avadhi-jñāna (Clairvoyant perception), Manahparyāyajñāna (Telepathic perception) and Kevala-jñāna (Omniscience). (9)
• Tat pramānam || 10 ||| The abovementioned (five types of perceptions) are Pramāna that
is they are accepted as proofs. (10)
• Adye paroksam || 11 || (Of these) the first two (types of perceptions) are Paroksa or
indirect. (11) • Pratyaksamanyat || 12 || The remaining three (types of proofs or knowledge – Clairvoyant
knowledge, Telepathic knowledge and Omniscience) are Pratyaksa or direct. (12) Matih smrtih sarijñā-cintābhinibodhaityanarthā –
ntaram || 13 || Mati, Smrti, Sarijñā, Cintā and Abhinibodha are synonimous.
They all mean the samething – 'sensory perception' or coming to know through sense-organs. ( 13 )
• Tadindriyanindriyanimittam || 14 || That Mati-jñāna (Sensory perception) is gained through the
instrumentality of the indriyas (sense-organs) and anindriya (manas or the mind) which is considered as a half a sense
organ (ardhendriya). (14)

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8 : तत्त्वार्थ सूत्र : मोक्ष-मार्ग
• अवगृहेहावायधारणा: ।।१५।।
मतिज्ञान के चार भेद हैं - १. अवग्रह, २. ईहा, ३. अवाय, और
४. धारणा। (१५)
बहुबहुविधक्षिप्रानिश्रितासंदिग्धधु वाणाम् सेताराणाम् ।।१६।।
प्रतिपक्ष सहित (सेताराणाम्) - १. बहु-अल्प, २. बहुविध-एकविध,
३. क्षिप्र-अक्षिप्र, ४, अनिश्रित-निश्रित, ५. असंदिग्द-संदिग्द्द, और ६. ध्रुव-अध्रुव - इन बारह प्रकार के पदार्थों का अवग्रह,
पारणा रूप ग्रहण अथवा ज्ञा है। (१६)
• अर्थस्य ।।१७।।
(अवग्रह, ईहा, अवाय और धारणा) - ये चारों अर्थ या वस्तु के
प्रकट रूप को ग्रहण करते हैं। (१७)
• व्य ञ्जनस्याऽवग्रहः ।।१८।। • न चक्षुरनिन्द्रियाभ्याम् ।।१९।। व्यञ्जन (उपकरणेन्द्रिय का वस्तु के साथ संयोग) होने पर अवग्रह ही
होता है किन्तु चक्षु और अनिन्द्रिय (मन) से व्यञ्जन होकर अवग्रह नहीं होता है। (१८-१६)
• श्रुतं मतिपूर्वं दूसेकद्वादशभेदम् ।।२०।। श्रुतज्ञान मतिज्ञान पूर्वक होता है । इसके दो, अनेक और बारह भेद
हैं। (२०)

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• Avagrahehāvāyadhāraṇāḥ || 15 ||
Mati-jñāna or sensory cognition occurs in four stages - Avagraha or apprehension, īhā or speculation, avāya or judgement and dhāraṇā or retention. (15)
Bahubahuvidhaksiprāniśritāsandigdhadhruvāṇām
•
setārāṇāmi ||16|||
It (Mati-jñāna), while cognizing in the four given steps avagraha, īhā, avaya and dhārana, has for its object something that is one or many, possessed of one or many forms, capable of being grasped slowly or quickly, with or without reason, with or without doubt, and inevitably or uninevitably. (16)
TATTVARTHA SŪTRA: THE LIBERATING PATH: 9
• Arthasya ||17||
These four steps (avagraha, īhā, avāya and dhāraṇā) – grasp an artha - that is, an entity. (17)
Vyañjanasyāvagrahaḥ || 18 ||
Na caksuranindriyābhyām || 19 ||
In the case of vyañjana (cognition through physical contact between an object and the sense organ) there ensues vyañjanā -vagraha or contact actuated apprehenson. However, in the case of cognition through visual sense (caksu) and the mind (mana) such a contact actuated apprehension (vyañjanā vagraha) does not take place. (18-19)
Śrutam matipūrvami dvayanekadvādaśabhedam|| Scriptural knowledge is invariably preceded by Sensory percep-tion. It is classified either into two types Primary and Secondary (canons) or in many types (the secondary canons are of many types such as Kālik or timely studiable, Utkālik or any-time studiable, etc, or into twelve types (the primary canons are twelve in number.
(20)
•
·
•

.
—

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10 : तत्त्वार्थ सूत्र : मोक्ष-मार्ग
• द्विविधोऽवधिः ।। २१ । अवधिज्ञान दो प्रकार का होता है (भवप्रत्यय तथा यथोक्तनिमित्त)।
• तत्र भवप्रत्ययो नारकदेवानाम् ।।२२।। उनमें से भवप्रत्यय (किसी योनि विशेष में जन्म लेने से स्वाभाविक
रूप से होने वाला) अवधिज्ञान नारक जीवों तथा देवों को होता
• यथोक्तनिमित्तः षड्विकल्प: शेषाणाम् ।।२३।। तथा शेष (मनुष्य और तिर्यञ्च) को छः प्रकार का' यथोक्तनिमित्त या
क्षायोपशमिक (अवधिज्ञानावरणीय कर्म के क्षयोपशम से प्रकट होने वाला) अवधिज्ञान होता है। (२३)
• ऋजुविपुलमती मन: पर्याय: ।।२४।। मनःपर्यायज्ञान के दो भेद हैं - ऋजुमति एवं विपुलमति। (२४)
• विशुद्ध प्रतिपाताभ्याम् तद्विशेष: ।।२५।। इनमें से विशुद्धतर और अप्रतिपातिक (एकबार प्रकट होकर न जाना)
होने के कारण विपुलमति मनःपर्यायज्ञान विशिष्ट है। (२५) .
• विशुद्धिक्षेत्रस्वामिविषयेभ्योऽवधिमन: पर्याययोः ।।२६।।
अवधिज्ञान और मनःपर्यायज्ञान में १. विशुद्धि, २. क्षेत्र, ३. स्वामी
और ४. विषय की अपेक्षा से अन्तर है। (२६)
छः प्रकार के अवधिज्ञान हैं - आनुगामी (जन्मांतर में बना रहने वाला), अननुगामी (मृत्यु होने पर लोप होने वाला), हीयमानक (घटने वाला), वर्द्धमानक, अवस्थित (आजन्म स्थिर व स्थाई) तथा अनवस्थित (अस्थिर व
अस्थाई)।

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TATTVARTHA SŪTRA: THE LIBERATING PATH : 11
• Dvividhoavadhih || 21 ||| Avadhi-jñāna (Clairvoyant perception) is
(Bhavapratyaya and Yathoktanimitta). (21)
of two
types
• Tatra Bhavapratyayo nārakadevānām || 22 ||| (Of these two) the Bhavapratya Avadhi-jñāna or the clairvoyant
cognition owing to a living-being's birth in a particular class is found among the hellish and the heavenly beings. (22)
• Yathoktanimittaḥ sadvikalpaha sesāṇāni || 23 ||| The other, cause or quality actuated clairvoyant cognition, which
manifests itself on subsidence or destruction of clairvoyant cognition obstructing karma (Ksāyopaśamik or Gunapratyaya Avadhi-jñāna), is of six types and is found amongst the other, human and sub-human living-beings. (23)
• Rjuvipulamali Manahparyāyah || 24 || Manahaparyāya-jñāna is, again, of two types - Rjumatī
(simple) and Vipulamatī (abundant) that is generic and specific telepathic cognition. (24)
• Visuddhyapratioätābhxãi tadvisesah || 25 || The later is purer than the former and once manifested it does not
retract while the former may do so. (25)
Visuddhiksetrasvāmivisayebhyoavadhimanah parya
yayoḥ || 26 || Clairvoyant and telepathic perceptions differ from each other in
respect of 1. Purity, 2. Spatial extents, 3. Their possessors and 4. Their subjects. (26)

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12 : तत्त्वार्थ सूत्र : मोक्ष-मार्ग
• मतिश्रुतयोनिबंध: सर्वद्रव्यष्वसर्वपर्यायेषु ।। २७ । ।
मतिज्ञान और श्रुतज्ञांन सभी द्रव्यों की परिमित (असर्व) पर्यायों को .
जानते हैं। (२७) • रूपिष्ववधे: ।। २८ ।
अवधिज्ञान की प्रवृत्ति केवल रूपी द्रव्यों की परिमित पर्यायों में होती
है। (२८)
• तदनन्तभागे मन: पर्यायस्य ।। २९ ।
उसके अनन्तवें भाग में मनःपर्यायज्ञान प्रवृत्ति करता है। (२६)
• सर्वद्रव्यपर्यायेषु केवलस्य ।।३०।।
एकमात्र केवलज्ञान की प्रवृत्ति ही सर्व-द्रव्यों की सर्व पर्यायों में होती
है। (३०)
• एकादीनि भाज्यानि युगपदेकस्मिन्ना चतुर्य: ।।३१।।
किसी आत्मा में एक साथ एक ज्ञान से लेकर चार ज्ञान तक हो
सकते हैं। (३१)
विपर्यय-ज्ञान - • मतिश्रुताऽवधयो विपर्ययश्च ।। ३२।।
मतिज्ञान, श्रुतज्ञान, और अवधिज्ञान के विपर्यय अर्थात् विपरीत ज्ञान
या अज्ञान (विभंगज्ञान) रूप भी होते है।

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Matiśrutayornibandhaḥ sarvadravyesvasarvaparyā— yesu || 27 ||
Mati-jñāna and Śruta-jñāna can access all kinds of matter but
their limited modes only. ( Then, too, Mati-jñāna being limited to the present only, accesses much lesser modes than Śruta-jñāna that accesses their past, present and future modes, though to a limited extent. (27)
·
Rūpisvavadheḥ || 28 ||
Avadhi-jñāna or clairvoyant perception can perceive only formed material objects. (28)
•
Tadanantabhāge Manaḥparyāyasya || 29 || Manahaparyaya-jñāna can access only an infinitesimal portion of those objects that can be accessed by Avadhi-jñāna. (the reason being that Avadhi-jñāna can access all formed objects but Manahaparyāya-jñāna can access the thoughts only). (29)
TATTVĀRTHA SŪTRA: THE LIBERATING PATH: 13
•
Sarvadravyaparyāyesu Kevalasya || 30 ||
Kevala-jñāna or omniscience can access all kinds of matter in all their modes - past present and future. (30)
•
Ekādīni bhājyāni yugapadekasminnā caturbhyaḥ || In a soul there can possibly be present from one to four types of perceptions at any given point of time. (However, they operate only one at a time and not collectively). (31)
False-Knowledge –
•
Matiśrutāvadhayo viparyayaśca ||32||
The sensory, scriptural and clairvoyant perceptions can be false, as well.

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14 : तत्त्वार्थ सूत्र : मोक्ष-मार्ग
• सदसतोरविशेषाद् यदृच्दोपलब्धेरुन्मत्तवत् ।। ३३ । ।
सत् (यथार्थ) और असत् (अयथार्थ) का अन्तर न जानने से विचारशून्यता ( यदृच्दोपलब्धि) के कारण ये विपर्ययज्ञान अज्ञान रूप ही हैं । ( ३३ )
नय के भेद
• नैगमसंग्रहव्यवहारर्जु सूत्रशब्दा नया: (३४८८
-
नैगम, संग्रह, व्यवहार, ऋजुसूत्र और शब्द

-
ये पाँच नय हैं । (३४)
• आद्यशब्दौ द्वित्रिभेदौ । । ३५ । ।
प्रथम (नैगम नय) के तथा शब्दनय के क्रमशः दो ( दशपरिक्षेपी और सर्वपरिक्षेपी) तथा तीन (साम्प्रत, समभिरूढ एवं एवंभूत) भेद हैं ।
(३५)

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TATTVĀRTHA SŪTRA: THE LIBERATING PATH : 15
• Sadsatorvisesād yadrcchopalabdherunmattavat || 33 || The opposites of Mati-jñāna, Śruta-jñāna and Avadhi-jñāna
are – Mati ajñāna (False sensory cognition), Śruta ajñnāna (False scriptural cognition) and Avadhi ajñāna or Vibhanga jñāna (False clairvoyant cognition). These opposits are false just as the cognition of a mad man devoid of discretion between the real and the unreal. (33)
Types Of Standpoints -- • Naigamasargrahavyavahārarjusūtraśabdā nayāḥ ||34|| Nayas or standpoints are five. They are – Naigama naya (Popular
or figurative standpoint), Sarigraha naya (Synthetic standpoint), Vyavahāra naya (Practical standpoint), Rjusūtra naya (Straight thread standpoint) and Sabda naya (Verbal standpoint). (34)
• Ādyaśābdau dvitribhedau || 35 ||| The first standpoint (Naigama naya or popular standpoint) has
two subdivisions - Desapariksepi (partial) and Sarvapariksepi (whole) while Śabda naya (verbal standpoint) has three sub-divisions namely, Samprata naya (Present mode standpoint), Samabhirūdha naya (Conventional standpoint) and Evambhūta naya (Actualistic standpoint). (35)

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वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम सूत्राणि
2
जीव-तत्त्व
LIVING BEINGS
VĀCAKA UMĀSVĀTI'S TATTVĀRTHA SŪTRA

Page #65

अध्याय-२
जीव-तत्त्व
प
हले अध्याय में मोक्ष मार्ग का कथन तथा सप्त तत्त्वों का सामान्य उल्लेख किया गया है । आगे के अध्यायों में इन्हीं का विशेष वर्णन किया जायगा । इसी श्रृंखला में इस अध्याय में शास्त्रकार जीव-तत्त्व के स्वरूप का कथन करते हैं।
पाँच भाव
• औपशमिकक्षायिकौ भावौ मिश्रश्च जीवस्य स्वतत्त्वमौदयिकपारिणामिकौ च ।। १
जीव के स्वाभाविक भाव पाँच हैं १. क्षायिक, २. औपशमिक, ३. क्षायोपशमिक, ४. औदयिक और ५. पारिणामिक । (१)
• द्विनवाष्टादशैकविंशतित्रिभेदा यथाक्रमम् ।।२।।
उक्त पाँचों भावों के अनुक्रम से दो (औपशमिक के), नौ ( क्षायिक के ), अठारह (क्षायोपशमिक के), इक्कीस ( औदयिक के ) तथा तीन ( पारिणामिक के ) भेद हैं । (२)
सम्यक्तवचारित्रे ।। ३८८
सम्यक्त्व और चारित्र - ये दो औपशमिक भाव के भेद हैं । (३)

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TATTVĀRTHA SŪTRA: LIVING BEINGS : 19
CHAPTER 2
LIVING BEINGS
After stating the path of spiritual salvation and generally A making a mention of the seven fundamental verities in the first chapter the venerable author deals with them, in detail, in the chapters that follow. In this chapter he discusses the characteristics of the first fumdamental – Jīva' or the living being'.
Five Volitional Dispositions - • Aupaśamikaksāyikau bhāvau miśrasca jīvasya
svatattvamaudayikapāriņāmikau ca || 1 || Inherent volitional dispositions of any soul are five - 1.
Aupaśamika or subsidential, 2. Ksāyika or destructional (of karına), 3. Ksāyopaśamika / mišra or destructosubsidential / mixed, 4. Audayika or fruitional and Pārinamika or naturally changing. (1)
• Dvinavāstādaśaikavimisatitribhedā yathākramami || These five (volitional dispositions) have two (of subsidential), nine
(of destructional), eighteen (of destructosubsidential), twentyone (of fruitional), and three (of naturaly changing) variations respectively. (2)
Samyaktvacáritre||31|
Samyaktva (Right views) and Caritra (right conduct) (are the two
variations of subsidential volitional disposition). (3)

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20 : तत्त्वार्थसूत्र : जीव-तत्त्व
• ज्ञानदर्शनदानलाभभोगोपभोगवीर्याणि च ।।४।। १. ज्ञान, २. दर्शन, ३. दान, ४. लाभ, ५. भोग, ६. उपभोग व
७. वीर्य तथा (पूर्व सूत्र में वर्णित) ८. सम्यक्तव और ६. चारित्र - ये नौ क्षायिक भाव हैं। (४)
यथाक्रमम्
• ज्ञानाज्ञानदर्शनदानादिलब्धयश्चतुस्त्रित्रिपञ्चभेदा
सम्यक्त्वचारित्रसंयमासंयमाश्च ।।५।।
क्षायोपशमिक या मिश्र भाव के अठारह भेद हैं - १-४. चार ज्ञान
(मति, श्रुत, अवधि व मनःपर्याय), ५-७. तीन अज्ञान (मति, श्रुत व अवधि), ८-१०. तीन दर्शन (चक्षु-दर्शन, अचक्षु-दर्शन व अवधि-दर्शन), ११-१५. पाँच लब्धियाँ (दान, लाभ, भोग, उपभोग व वीर्य जो कि अन्तराय के क्षयोपशम से प्राप्त होते हैं), १६. सम्यक्त्व, १७. चारित्र (सर्वविरत या साध्वाचार) तथा १८. संयमासंयम (देशविरत या श्रावकाचार)। (५)
• तिकषायलिङ्गमिथ्यादर्शनाऽज्ञानाऽसंयताऽसिद्धत्वलेश्याश्चतुश्चतुस्त्र येकैकैकषड्भेदाः ।।६।।
औदयिक भाव के इक्कीस भेद हैं -- १-४. चार गतियाँ (देव, नारक, तियञ्च व मनुष्य), ५-८. चार कषाय (कोध, मान, माया और लोभ), ६-११. तीन लिङ्ग (रत्री, पुरुष, व नपुंसक), १२. मिथ्यादर्शन, १३. अज्ञान, १४ असंयम, १५. असिदत्व, १६ २१. षड्लेश्या (कृष्ण, नील, कापोत, तेज, पद्म और शुक्ल)। (६)

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TATTVĀRTHA SŪTRA : LIVING BEINGS : 21
• Jnanadarśanadānalábhabhogopabhogavīryăni ca || 4 || Destructional volitional dispositions are of nine types - 1. Jñana
(Determinate cognition), 2. Darsana (Indeterminate cognition), 3. Dāna (Charity), 4. Lābha (Gain), 5. Bhoga (Immediate consumption), 6. Upabhoga (Recurrent consumption), 7. Vīrya (Endeavour), 8. Samyaktva (Right inclination) and 9. Căritra (Right conduct). (4)
• Jñänājñānadarśanadānādilabdhayaścatustritripañca
bhedāh yathākramani samyaktvacāritrasanyamā
samiyamāśca || 5 || The eighteen subdivisions of destructosubsidential volitional
dispositions are – 1-4. Four types of knowledges (Sensory, scriptural, clairvoyant and telepathic), 5–7. Three types of false knowledges (sensory, scriptural and clairvoyant), 8–10. Three types of indeterminate cognitions (occular, non-occular and clairvoyant), 11-15. Five types of super-attainment (attained by destructosubsidence of five related obstructing types of karma. These are - charity, gain, enjoyment through one-time or recurring consumption and endeavour), 16. Righteousness or the right-inclination, 17. Asceticism, and 18. Householder's part restrained practices. (5)
• Gatikasāyalirigamithyādarsanāajñānāasamiyatāsiddha
tvaleśyāścatuscatustrayekaikaikaikasadbhedāh || 6 ||
The twenty-one types of fruitional volitional dispositions are -
1-4. Four births (heavenly, hellish, human and sub-human), 5–8. Four passions (anger, pride deceit and greed), 9-11. Three genders (male, female and neuter), 12. False vision, 13. Ignorance, 14. Indulgence, 15. Worldliness, 16–21. and Six volitional hues (black, blue, grey, fire, lotus and white). (6)

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22 : तत्त्वार्थसूत्र : जीव-तत्त्व
• जीवभव्याभव्यत्वादीनि च ।।७।। तीन प्रकार के परिणामिक भाव १. जीवत्व, २. भव्यत्व व ३.
अभव्यत्व हैं। (७)
जीव का लक्षण - • उपयोगोलक्षणम् ।।८।। जीवन का लक्षण ‘उपयोग या ज्ञान-शक्ति' है (८)
उपयोग - • स द्विविधोऽष्टचतुर्भेदः ।।९।। वह (उपयोग) दो प्रकार का है - १. साकार उपयोग तथा अनाकार
उपयोग । इनके क्रमशः आठ तथा चार अवान्तर भेद हैं (६)
जीव-राशी - • संसारिणो मुक्ताश्च ।।१०।।
जीव (आत्माएँ) दो प्रकार की है - संसारी और मुक्त (१०)
संसारी-जीव
• समनस्काऽमनस्का: ।।११।। (संसारी जीव) समनस्क और अमनस्क दो प्रकार के होते हैं।

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TATTVĀRTHA SŪTRA : LIVING BEINGS : 23
• Jīvabhavyābhavyatvādīni ca || 7 || Three types of natural or inherent volitional dispositions, of a
living being, are 1. Animate status, 2. Liberatability and 3. Unliberatability (7)
Sign Of Life - • Upayogolaksanami || 8 ||| The defining characteristic or sign of life (soul) is 'Upayoga or
consciousness'. (8) Consciousness - • Sa dvividhostacaturbhedah || 9 || That consciousness is of two types – 1. Structured consciousness
and 2. Unstructured consciousness. These two, too, have
eight and four sub types respectively. (9) The Living Set - • Samisārino muktāśca || 10 || The animate beings or souls are of two types - Worldly and
liberated. (10)
Worldly Beings - • Samanaskā 'manaskāḥ || 11 || (The worldly living beings) are either Rational or Irrational. (11)
Eight types of structured consciousnesses are - a. Matijñāna, b. Srutajñāna, c. Avadhijñāna, d. Manahaparyāyajñāna, e Kevalajñāna, f. Matiajñāna, g. Srutaajñāna and h. Avadhiajñāna or Vibhanga
jñāna. 3 Four types of unstructured caonsciousnesses are - a. Caksudarsana, b.
Acaksudarśana, c. Avadhidarśana and d. Kevaladarśana.

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24 : तत्त्वार्थसूत्र : जीव-तत्त्व
• संसारिणस्त्रसस्थावराः । । १२ ।
वे स्थावर और त्रस भी होते हैं । (१२)
• पृथिव्याम्बुवनस्पतयः स्थावराः । ।१३।।
पृथिवीकाय, अप्काय, तथा वनस्पतिकाय के जीव स्थावर जीव हैं । (१३) तथा
• तेजोवायू द्विन्द्रियादयश्च त्रसाः । । १४ ।
तेजस्काय, वायुकाय एवं द्वीन्द्रियादि ( द्वीन्द्रियए त्रीन्द्रिय, चतुरेन्द्रिय तथा पंचेन्द्रिय) जीव त्रस जीव हैं ।
इन्द्रियाँ
• पञ्चेन्द्रियाणि ( १५
इन्द्रियाँ पाँच हैं (१५)
• द्विविधानि ।।१६।।
प्रत्येक इन्द्रिय दो प्रकार की है द्रव्येन्द्रिय और भावेन्द्रिय । (१६)
• निर्वृत्त्युपकरणे द्रव्येन्द्रियम् ।।१७।।
द्रव्येन्द्रिय निर्वृत्ति ( बाह्य रूप रचना से) तथा उपकरण ( आन्तरिक कार्य रचना से) रूप होती हैं । ( १७ )
लक्युपयोगौ भावेन्द्रियम् ।।१८।।
भावेन्द्रिय लब्धि ( मतिज्ञानावरणीय कर्म आदि के क्षयोपशम से प्राप्त इन्द्रिय-शक्ति) व उपयोग (निर्वृत्ति, उपकरण व लब्धि से प्राप्त रूपादि विषयों का सामान्य व विशेष बोध) रूप होती हैं । (१८)
• उपयोग: स्पर्शादिषु ।।१९।।
उपयोग स्पर्श आदि ( रस, गन्ध, श्रोत्र व चक्षुर) में होता है । (१६)

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TATTVĀRTHA SÜTRA : LIVING BEINGS : 25
• Sanisärinastrasasthāvarāh || 12 || They are, also, Static or Dynamic. (12)
• Prthivya 'mbuvanaspatayah sthāvarāh || 13 || The Earth-bodies, the Water-bodies and the Vegetational-bodies
are static living beings. (13)
• Tejovāyā dvīndriyādayaśca trasāḥ || 14 || The dynamic living beings are - Fire-bodies, Air-bodies,
Bisensory beings, ete (Trisensory beings, Quadrusensory beings, Irrational Pentasensory beings and Rational Pentasensory beings). (14)
Sensory Organs - • Pañcendriyāni || 15 || Sensory organs are five. (15) • Dvividhāni || 16 ||| Each of these sensory organs are of two types - Dravyendriya or
Material sense organ and Bhāvendriya or Volitional sense
organ. (16) • Nirvrtyupakarane dravyendriyani || 17 || Material sense organs are either physical (Nirvrtti) or instrumental
(Upakarana) types. (17) • Labdhyupayogau bhāvendriyani || 18 || Volitional sense organs are, again, Labdhyendriya or Potential
sense organ and Upayogendriya or Cognitive sense organs.
• Upayogah sparśādisu || 19 || Cognition happens through touch, taste, smell, sight and hearing.

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26 : तत्त्वार्थसूत्र : जीव-तत्त्व
• स्पर्शनरसनघाणचक्षुःश्रोत्राणि ।।२०।।
इन्द्रियों के नाम स्पर्शन्, रसन्, घ्राण, चक्षु और श्रोत्र हैं (२०) • स्पर्शरसगन्धवर्णशब्दास्तेषामा: ।। २१ । । स्पर्श, रस, गन्ध, वर्ण या रूप और शब्द ये पूर्वोक्त पाँच ज्ञानेन्द्रियों के . विषय है। (२१) • श्रुतमनिन्द्रियस्य ।।२२।। अनिन्द्रिय-मन का विषय श्रुत है । (२२) वाय्वन्तानामेकम् ।।२३।। वायुकाय तक (पृथ्वीकाय, अपकाय, वनस्पतिकाय व तेजस्काय सहित)
के जीवों के केवल एक-एक इन्द्रिय है (२३) • कृमिपिपीलिकाभूमरमनुष्यादीनामेकैकवृद्धानि ।। २४।। कृमि , पिपीलिका-चींटी, भूमर व मनुष्य के कम से एक एक इन्द्रिय अधिक
होती है। (२४)
• संज्ञिन: समनस्का : ।।२५।। संज्ञी मन वाले होते हैं। (२५)
अन्तराल-गति - • विगृहगतौ कर्मयोग: ।।२६।। (मृत्यु और पुनर्जन्म के बीच की अंतराल गति की) विग्रहगति में
कर्मयोग (कार्मणयोग) होता है ।
वक्रगति (zig-zag motion)
सूक्ष्म कामणशरीर द्वारा प्रयत्न (Activity of the fine karmic body)

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Sparśanarasanaghrāṇacaksuḥ śrotrāni || 20 ||
Five sense organs are 1. Sense of touch, 2. Sense of taste, 3. Sense of smell, 4. Sense of sight, and 5. Sense of hearing. Sparśarasagandhvarnasabdastesamarthaḥ || 21 ||
Touch, taste, smell, colour (shape and size included), and sound are the subjects of the aforementioned cognitive sense-organs. (21)
•
·
Śrutamanindriyasya || 22 ||
The subject of the mind or the abstract sense organ is abstract canonical knowledge. (22)
Vāyvantānāmekami || 23 |||
The living beings upto and including Air-bodied ones (The Earthbodied, the Water-bodied, the Vegetational-bodied, the Fire bodied and the Air-bodied living beings) have only one sense-organ each, which is the sense of touch. (23)
·
TATTVĀRTHA SŪTRA : LIVING BEINGS: 27
• Krmipipīlikābhramaramanusyādīnāmekaikavṛddhāni || 24 ||
Creatures like insects, ants, bees and men or animals have progressively one more sense-organs respectively. (24)
• Sañjninaḥ samanskāḥ || 25 ||
Rational living beings have minds. (25)
Transmigratory Motion -
Vigrahagatau karmayogaḥ || 26 ||
In the zig-zag (transmigratory) motion (between death and rebirth) there is (always) endeavour or activity by the fine kärmana (karmic) body. (26)
•

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28 : तत्त्वार्थसूत्र : जीव-तत्त्व
• अनुश्रेणि गति: ।। २७ । गति अनुश्रेणि (सरलरेखा) में होती है। (२७)
• अविग्रहा जीवस्य ।। २८ । (मुच्यमान) जीव की गति अवक्र या ऋजु-सरल होती हैं। (२८)
• विगृहवती च संस्ारिण: प्राक् चतुर्य: ।।२९।। संसारी जीवों की गति सविग्रह भी होती है अर्थात् सरल और वक दोनों प्रकार की होती है । विग्रहगतियाँ या वक्रगतियाँ तीन (प्राक्चतुर् या चार से पहले) तक हो सकती हैं। (२६)
• एकसमयाऽविग्रहः ।।३०।। अविग्रहगति या सरलगति एक समयप्रमाण होती है। (३०)
• एकं द्वौऽनाहारकः ।। ३१ । । एक या दो समय तक (जीव) अनाहारक रहता है । (३१)
जन्म और योनि • सम्मूर्छनगर्भोपपाता जन्म ।। ३२। जन्म तीन प्रकार के. हैं - सम्मृर्छन, गर्भ और उपपात। (३२) ।

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TATTVĀRTHA SŪTRA : LIVING BEINGS : 29
• Anuśeni gatih || 27 || The motion is always along a straight line. (In the case of zig-zag
motion, the motion along one arm is implied here). (27)
• Avigrahā jīvasya || 28 || The (transmigratory) motion of a (liberating soul) is always along a
straight (non zig-zag) line only. (28)
• Vigrahavati ca samisārinah prākcaturbhyah || 29 || The worldly souls also have zig-zag (transmigratory) motion (in
addition to the one along a straight line). The zig-zag (transmigratory) motion is limited upto three (less than four) motions along straight lines. (29)
• Ekasamayo'vigrahah || 30 ||| The time period of (transmigratory) motion along a straight line is
limited to a 'Samaya'( An infinitesimally small period of time which is considered as the unit of time in the Jaina context). (30)
• Ekami dvau vā'nāhārakah || 31 ||| The soul remains Anāhāraka or without food
(transmigratory:) motion of one or two samaya. (31)
upto
Births And Birth-places - • Sammūrchanagarbhopapātā janma || 32 || “Births' are of three types - 1. Sammūrchana or by agglutination,
2. Garbha or through a womb, and 3. Upapāta or by sudden manifestation. (32)

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30 : तत्त्वार्थसूत्र : जीव-तत्त्व
• सचित्तशीतसंवृता: सेतरामिश्राश्चैकशस्तद्योन्य: ।।३३।। योनियाँ नौ हैं - १. सचित्त, २. शीत, ३. संवृत, (तीन इनके
विपरीत या) ४. अचित्त, ५. उष्ण, ६. विवृत, (तीन मिश्र योनियाँ अर्थात्) ७. सचित्ताचित्त, ८. शीतोष्ण एवं ६. संवृतविवृत । (३३)
• जराय्वण्डपोतजानाम् गर्भ: ।। ३४।। .. जरायुज, अण्डज और पोतज प्राणियों का गर्भ-जन्म होता है। (३४)
• नारकदेवानामुपपात: ।। ३५।। नारक ओर देवों का उपपात जन्म होता है। (३५) तथा
• शेषाणाम् सम्मूर्छनम् ।।३६।। शेष प्राणियों का सम्मूर्छन जन्म होता है (३६)
शरीर • औदारिकवैकियाऽऽहारकतैजसकार्मणानिशरीराणि । ३७।।
शरीर पाँच प्रकार के हैं .. औदारिक, वेक्रिय, आहारक, तेजस, ओर
कार्मण। (३७)

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TATTVĀRTHA SÚTRA: LIVING BEINGS : 31
• Sacittaśītasanívrtāh setarā miśrascaikaśastadyonayah// Yonis or places of birth are of nine types – 1. Sacitta or live,
2. Síta or cold, 3. Avrtta or covered, 4. Acitta or lifeless, 5. Üsna or warm, 6. Vivrtta or open, 7. Sacittácitta or partly live and patly lifeless, 8. Sītosna or partly cold and partly warm, and 9. Samivrtavivrta or part covered and parl open.
(33) • Jarāyvandapotajānāmi garbhah || 34 || The “Jarayuja' or placental birth, the “Andaja’or egg-birth, and
'Potaja'or either a bare umbilical birth without covering or an Non-placental birth are through wombs. (34)
• Nārakadevānāmupapātah || 35 || The hellish and heavenly creatures take birth through sudden
manifestation. (35)
• Śesāṇāni sammūrchanani ||36|| Remaining creatures are born through agglutination. (36)
Bodies
• Audārikavaikriyāāhārakataijasakārmanāniśarīrāni
|| 37 || The living beings can possess five types of bodies, namely - 1.
Audārika śarīra or gross body made up of gross matter; 2. Vaikriya śarīra or transformational body that is capable of assuming any form at will; 3. Ahāraka śarīra or translocational body that can shift its location, anywhere in the world, at will; 4. Taijasa śarīra or caloric body that provides energy for digestion etc.; and 5. Kārmana śarīra or the kā imic body that determines the fate of a soul at any given time.

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32 : तत्त्वार्थसूत्र : जीव-तत्त्व
• परं परं सूक्ष्मम् ।।३८।। (ये शरीर) आगे आगे के पूर्व पूर्व से सूक्ष्मतर हैं .. यथा वेक्रिय शरीर
औदारिक शरीर से सूक्ष्म; आहारक शरीर वेक्रिय शरीर से सूक्ष्म आदि। (३८)
• प्रदेशतोऽसंख्येयगुण प्राक् तैजसात् ।। ३९ । । तेजसू के पूर्ववर्ती तीन शरीरों में पूर्व पूर्व की अपक्षा उत्तर उत्तर
शरीर प्रदेशतः असंख्यात गुणा होता है। (३९) तथा
• अनन्तगुणे परे । । ४०।। परवर्ती दो शरीर - तेजस ओर कार्मण - प्रदेशत: अनन्त गुणा होते
हैं। (४०)
• अप्रतिघाते ।। ४१ । । ये दोनों शरीर अप्रतिघाती (अप्रतिहत या बिना किसी रुकावट के)
होते हैं। (४१)
• अनादिसम्बन्दे च ।। ४२।। इनका (आत्मा के साथ) अनादि सम्बन्ध होता है। (४२)
• सर्वस्य ।।४३।। ये शरीर सभी संसारी जीवों के होते हैं।

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TATTVÄRTHA SŪTRA : LIVING BEINGS : 33
• Parani parani sūksmani || 38 || These bodies are respectively finer than the former, in the given
order; e.g. laikriya body is finer than the Audărika body, the Ahāraka body is finer than the Vaikriya body and so on. (38)
• Pradeśato sanikhyeyagunani prāk taijasāt || 39 || (The three bodies) mentioned prior to the Taijasa body -
Audārika, Vaikriya and Ahāraka - progressively possess innumerable times more material particles as compared to their preceding ones; e.g. Vaikriya body possesses innumerable times more material particles than the Audärika
body, etc. (39) • Anantagune pare || 40 || Beyond (these three bodies – Audārika, Vaikriya and Ähāraka –
i.e. Taijasa and Kārmana) bodies possess infinite times more material particles as compared to the preceding ones; viz.
Taijasa body possesses infinite times more material particles as compared to those possessed by the Ahāraka body and the Kärmana body possesses infinite times more material particles as compared to the Taijasa body. (40)
• Apratighāte|| 41 || These two (Taijasa and Kārmana) bodies are irresistible, i.e. they
can access anywhere in the world without any hinderance. (41)
• Anādisambandhe ca || 42 || They, also, have a beginningless association with the soul. They
are posessed by all (the worldly living beings). (42) • Sarvasya || 43 || All the living beings (at one time or the other) have (two or more --
up to four) these bodies. (43)

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34 : तत्त्वार्थसूत्र : जीव-तत्त्व
• तदादीनि भाज्यानि युगपदेकस्या चतुर्थ्य: । । ४४।। किसी भी जीव के एक साथ शरीर दो -- तेजस कार्मण .. से लेकर
चार तक, विकल्प से, हो सकते हैं। (४४)
• निरुपभोगमन्त्यम् ।। ४५।। अन्तिम - कार्मण - शरीर निरुपभोग अर्थात सुख- दुःखादि के अनुभव
से रहित होता है। (४५)
• गर्भसर्छनजमाद्यम् ।। ४६ । । प्रथम - औदारिक - शरीर सम्मृर्छनजन्म तथा गर्भजन्म से ही पैदा
होता है। (४६)
• वैक्रियमोपपातिकम् ।।४७।। • लब्धिप्रत्ययम् च ।। ४८।। वेक्रिय-शरीर उपपातजन्म से तथा लब्धि से भी प्राप्त होता है।
(४७-४८)
• शुभं विशुद्धमव्याघाति चाहारकं चतुर्दशपूर्वधरस्यैव । । ४९।। आहारक शरीर शुभ-प्रशस्त पुदगलद्रव्य जन्य, विशुद्ध-निष्यापकार्यकारी,
और व्याधात-बाधा रहित तथा केवल चतुर्दश पूर्वधर मुनि द्वारा ही धार्य होता है। (४६)

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•
Tadādīni bhājyāni yugapadekasyä caturbhyaḥ ||
Any worldly living being can possess, at any given time, from these two to four of these bodies (the Aharaka and the Vaikriya bodies are incompatible).
If a soul has two bodies, they are - Taijasa and Karmana; if it has three, they are Taijasa, Karmana and Auda rika/Vaikriya; if it has four bodies, they are Taijasa, Karmaṇa, Audārika and Vaikriya/Āhāraka. A soul cannot, perse, possess one body as Taijasa and Karmaṇa bodies are inseparable from the soul during its worldly existence. However, a view exists that only Kā rmana body is possible and that even Taijasa body is through special attainments just as the Vaikriya and the Aharaka bodies are. (45)
·
Nirupabhogamantyani || 45 ||
The last of these bodies (Karmana body-does not feel pleasure or pain. (44)
TATTVARTHA SUTRA LIVING BEINGS: 35
•
Garbhasammūrchanajamādyam || 46 ||
The first-Audarika-body is created by birth through a womb or through agglutination. (46)
•
Vaikriyamaupapātikani || 47 ||
Labdhipratyayani ca || 48 ||
The Vaikriya body is created through sudden manifestation as well as through special attainment called 'Vaikriya Labdhi. Subham viśuddhamavyāghāti cāhārakami caturdaśapūrvadharasyaiva || 49 ||
•
The Aharaka body, which is auspicious created of auspicious material particles and pure- - as its activities cease to be sinful is irresistible and it can be possessed by only those monks who are learned in the fourteen pre-canons (Caturdaśa pūrva).

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36 : तत्त्वार्थसूत्र : जीव-तत्त्व
वेद व लिंग
• नारकसम्मूर्छिनो नपुंसकानि ।। ५० ।। . • न देवा: ।। ५१।।
नारक और सम्मूर्छिन् नपुंसक ही होते हैं। देव (नपुंसक) नहीं होते हैं।
(५०-५१)
आयुष • औपपातिकचरमदेहोत्तमपुरुषाऽसंख्येयवर्षायुषोऽनपवायुष: ।।५२।।
औपपातिक (नारक और देव), चरमशरीरी, उत्तमपुरुष और
असंख्यातवर्षजीवी - ये सब अनपवर्तनीय-आयु ( जिस आयु में अकाल मृत्यु की सम्भावना न हो)। वाले होते हैं। (५२)

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Libido And Gender -
Nārakasammūrchino napunisakāni || 50 ||
Na devāḥ || 51 ||
The hellish beings and the agglutinated beings are neuters. The Heavenly beings are not so. (50-51)
•
•
Life-span -
•
TATTVARTHA SUTRA : LIVING BEINGS : 37
Aupapātikacaramadehottamapuruṣāasankhyeyavar– sayusoanapavartyāyusah || 52 ||
Living beings with Aupapātika (suddenly manifested) birth e.g. the hellish and the heavenly beings, the Caramadehī - the final bodied (One who takes the final birth before liberating to moksa or nirvana), the (spiritually) accomplished and highly noble persons, and the ones endowed with a life-span of innumerable years have immutable or irreducible life-spans. (52)

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| वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम सूत्राणि ।
अधो एवं मध्यलोक
NETHER AND MIDDLE WORLDS
and.
VĀCAKA UMĀSVĀTI'S TATTVĀRTHĀDHIGAMA SŪTRĀNI

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तत्त्वार्थ सूत्र
अध्याय-३
अधो व मध्य लोक
द सरे अध्याय में जीव के लक्षणों का तथा चार जीव-गतियों -
नारक, मनुष्य, तिर्यच ओर देव - का उल्लेख करने के उपरान्त इस अध्याय में अधो और मध्य लोक में निवास करने वाले प्रथम तीन गतियों के जीवों का वर्णन किया जा रहा है।
अधो-लोक • रत्नशर्कराबालुकापङ्कधूमतमो महातम:प्रभाभूमयोघनाम्बु वाताकाश
प्रतिष्ठा: सप्ताधोऽधः पृथुतरा: ।।१।।
• तासु नरका: ।।२।।
रत्नप्रभा, शर्कराप्रभा, बालुकाप्रभा, पडूकप्रभा, धूमप्रभा, तमःप्रभा, एवं
महातमःप्रभा - ये सात भूमियाँ हैं। ये भूमियाँ धनाम्बु, वात और आकाश पर स्थित हैं, एक दूसरी के नीचे हैं तथा नीचे की ओर अधिक अधिक विस्तीर्ण हैं। उन भूमियों में नरक हैं। (१-२)
नित्याशुभतरलेश्यापरिणामदेहवेदनाविक्रिया: ।।३।। वे नरक नित्य (निरन्तर) अशुभतर लेश्या, परिणाम, देह, वेदना, ओर
विक्रिया वाले हैं।

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TATTVĀRTHA SUTRA: NETHER AND MIDDLE WORLDS : 41
CHAPTER–3 NETHER AND MIDDLE WORLDS
Nhe second chapter had a mention of four types of births of
living beings – the hellish beings (Nāraka), the human
beings (Manusya), the sub-human beings (Tiryanca) and the heavenly beings (Deva). In this chapter the venerable author describes the first three that live in the nether (Naraka) and the middle universe (Prth vi or Jambudvīpa) respectively.
The Nether World - • Ratnaśarkarābālukāparkadhūmatamomahātamah
prabhābhūmayo ghanāmibuvātākāśapratisthāh saptādho`dhah prthutarāh || 1 |||
Tāsu narakāḥ || 2 || The seven grounds known as Ratnaprabhā, sarkarāprabhā,
Bālukā-prabhā, Parikaprabhā, Dhūmaprabhā, Tamahprabhā, and Mahātamahprabhā are situated on the strata of dense water (vapours), air and void or space. They are (situated one under the other and are more spreadout as we go downwards. The hells are (located) therein. (1-2)
• Nityāśbhataraleśyāparināmadehavedanāvikriyāh || 3 || These hells are ever characterized by increasingly inauspicious
Lesya (colourations), Parinama (change of state), Deha (bodies), Vedana (tactile feeling), and Vikriya (self wrought bodily transformations). (3)

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42 : तत्त्वार्थ सूत्र : अधो व मध्य लोक
• परस्परोदीरितदुःखा: ।।४।। • संक्लिष्टासुरोदीरितदु:खाश्च प्राक्चतुर्थ्या: ।। ५ । । (वहाँ के नारक जीवों द्वारा) परस्पर दिये जाने वाले दु:ख वाले हैं
तथा चौथी भूमि से पहले अर्थात् पहली तीन भूमियों तक संक्लिष्ट असुरों द्वारा दिये जाने वाले दुःख वाले भी होते हैं।
• तेष्वेकत्रिसप्तदशसप्तदशद्वाविंशतित्रय स्त्रिंशत्सागरोपमा: सत्वानाम्
पर स्थिति: ।।६।। उन नारक जीवों की उत्कृष्ट स्थिति (अधिकतम आयु) क्रमशः एक, । तीन, सात, दश, सत्रह, बावीस, और तेतीस सागरोपम होती है।
मध्य-लोक - • जम्बूद्वीपलवणोदय: शुभनामानो द्वीपसमुद्रा: ।।७।। जम्बूद्वीप आदि द्वीप एवं लवणसमुद्रादि समुद्र शुभ नाम वाले
द्वीप-समुद्र हैं।

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TATTVĀRTHA SUTRA: NETHER AND MIDDLE WORLDS : 43
• Parasparodīritaduḥkhāh || 4 || • Sariklistāsurodíritaduhkhāśca prākcaturthyāḥ || 5 ||
(The hellish beings in these hells) suffer from the pain inflicted and
harassment meted out by others of their kind. On the grounds prior to the fourth, that is on the first three grounds, they also suffer from the pain inflicted and harassment meted out by the evil-hearted demons. (3-5)
Tesvekatrisaptadaśasaptadaśadvavimiśatitrayastrim
śatasāgaropamāh satvānāni parā sthitih || 6 || The maximum life-spans of the hellish beings residing in these
hells are respectively - one săgaropama, three sāgaropama, seven sāgaropama, ten sägaropama, seventeen sāgaropama, twenty-two ságaropama, and thirty-three sāgaropama respectively. (6)
(Sagaropama' is an immeasurably large unit of time period, peculiar to
Jaina conept of time, which spans over innumerable years. It is said that if a pit admeasuring a Yojana (approximately thirteen kilometers) cube is filled with further undividable pieces of finest hair and a piece taken out every hundred years, the time taken to empty the pit will constitute a period of one Palyopama. 104 (100,000,000,000,000) such Palyopamas make one Sāgaropama.)
Middle World -
• Jambūdvīpalavanodayaha subhanāmāno dvīpa samu
drāhā || 711 Jambūdvipa (Jambu-continent) etc. and Lavana-samudra (Salt
ocean) etc. are, resectively, the continents and oceans bearing auspicious names. (7)

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44 : तत्त्वार्थ सूत्र : अधो व मध्य लोक
• द्विद्धिर्विष्कम्भा: पूर्वपूर्वपरिक्षेपिणो वलया-कृतयः ।।८।। • तन्मध्ये मेरुनाभिर्वृत्तो योजनशतसहसविष्कम्भो जम्बूद्वीप: ।।९।। . ये सभी द्वीप-समुद्र दुगुने दुगुने विस्तार वाले, अपने से पहले के द्वीप
या समुद्र को धेरे हुवे तथा वलयाकार अर्थात चूड़ी के आकार वाले होते हैं। उन सब (द्वीप-समुद्रों) के मध्य में मेरू पर्वत को धेरे हुवे एक लाख योजन व्यास वाला जम्बूद्वीप है। (८६)
• तत्र भरतहैमवतहरिविदेहरम्यकहैरण्यवतैरावतवर्षा : क्षेत्राणि ।।१०।। • तद्विभाजिन : पूर्वपरायता हिमवन्महाहिमवन्निषध नीलरुक्मि शिखरिणो
वर्षधरपर्वता: ।।११।। वहाँ (जम्बूद्वीप में) भरतवर्ष, हेमवतवर्ष, हरिवर्ष, विदेहवर्ष, रम्यकवर्ष,
हिरण्यवर्ष व ऐरावतवर्ष नामक सात क्षेत्र हैं। उन क्षेत्रों को अलग करने वाले तथा पूर्व-पश्चिम विस्तार वाले हिमवान, महाहिमवान, निषध, नील, रुक्मी और शिखरी नामक छ: वषधर-पर्वत हैं। (१०-११)
• द्विर्धातकीखण्डे ।।१२।। • पुष्करार्धे च ।।१३।। धातकीखण्ड में तथा पुष्करार्ध में (क्षेत्रों तश्च पर्वतों की संख्या भरतक्षेत्र
की अपेक्षा) दुगुनी है। (१२-१३)

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TATTVĀRTHA SŪTRA : NETHER AND MIDDLE WORLDS : 45
• Dvirdvirviskambhāh pūrvapūrvapariksepino valaya
krtayah || 8 || • Tanmadhye Merunābhirvrtto yojanaśatasahasravis
kambho Jambūdvīpah || 9 || They are in the shape of concentric rings surrounding each other,
and of twice the expanse as compared to the immediately inner continent or ocean that they surround Right in the centre of these continents and oceans, surrounding the Mt. Meru, that stands like an axis, is the Jambūdvipa whose expanse is a hundred thousand Yojana. (7-9)
•
TatraBharatahaimavataharivideharamyakahairan yavatairāvatavarsāhā ksetrāni || 10 ||
Tadvibhājinah pūrvaparāyatā Himavan-mahāhimavannisadhanīlarukmishikharino varsádharaparvatah
|| 11 || There in the Jambudvīpa) there are seven regions called
Bharatavarsa, Haimavatararsa, Harivarsa, Videhavarsa, Ramyakavarsa, Hiranyavarsa and Airāvatavarsa. Seperating these regions, there are six Varsadhara (holders of the regions) mountains called Himavāna, Mahāhimavána, Nisadha, Nīla, Rukmi and śikharī that run from the East to the West. (10-11)
• Dvirdhātakikhande || 12 || • Puskarārdhe ca || 13 || (The number of regions and region bearing mountains) in the
continents called Dhātakikhanda and Puskarardha are twice those of Jambudiipa. (12-13)

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46 : तत्त्वार्थ सूत्र : अधो व मध्य लोक
प्राङ् मानुषोत्तरान् मनुष्याः । । १४ । ।
• आर्या म्लेच्छाश्च ।। १५ । ।
•
मानुषोत्तर पर्वत से पहले तक ही मनुष्य हैं। वे (मनुष्य) आर्य तथा म्लेच्छ हैं। (१४-१५)
भरतैरावतविदेहा: कर्मभूमयोऽन्यत्र देवकुरूत्तरकुरुभ्यः । । १६ ।।
देवकुरु और उत्तरकुरु को छोड़कर भरतवर्ष, ऐरावतवर्ष तथा विदेहवर्ष के क्षेत्र कर्म-भूमियाँ हैं । (१६)
नृस्थिती परापरे त्रिपल्योपमान्तरमुहूर्ते ( । १७८८
• तिर्यग्योनीनाम् च ।। १८ ।।
मनुष्यों की परास्थिति उत्कृष्ट आयु तीन पल्योपम तथा अपरायु जधन्य आयु एक अन्तर्मुहूत (१ अन्तरमुहूर्त ४८ मिनट से कम का काल ) है । तथा तिर्यञ्चों की स्थिति भी उतनी ही है। (१७-१८)

-

=

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TATTVĀRTHA SŪTRA: NETHER AND MIDDLE WORLDS : 47
• Prāni Manusottarānmanusyah || 14 || • Āryā mlecchāśca || 15 ||
The human beings inhabit the regions prior to the Mt. Mānusottara.
They are either Aryans or Mlecchas (Non-Aryans). (14–15)
• Bharatairāvatavidehāh karmabhūmayo 'nyatra Deva
kurūttarakurubhyah || 16 ||
Excepting the areas of Devakuru and Uttarakuru the regions of
Bharata varsa, Airāvatavarsa and Videhavarsa are Karma-bhumis or lands of action. (16)
• Nrsthitī parāpare tripalyopamāntarmuhürte || 17 || • Tiryagyonīnāni ca || 18 ||
The maximum and the minimum life-spans of human beings are,
respectively, three Palyopamas and an Antarmuhūrta (One Antaramuhurta equals a period of time that is lesser than 48 minutes ). The life-spans of living beings of the subhuman species are also the same. (17–18)

Page #95

Page #96

| वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम सूत्राणि |
Poonamoona
g menmeonee
onppppenesiamong
550209080agesgopemage
ऊर्ध्वलोक THE HEAVENS
| VĀCAKA UMĀSVĀTI'S TATTVĀRTHĀDHIGAMA SŪTRĀNI

Page #97

तत्त्वार्थ सूत्र
अध्याय-४
ऊर्ध्व-लोक
-स अध्याय में ऊर्ध्व-लोक में स्थित शेष जीव-राशि - देवों --
का वर्णन किया गया है।
देव-निकाय • देवाश्चतुष्टिकाया: ।।१।।
देवों के चार निकाय (समूह) हैं। (१)
• तृतीय: पीतलेश्य: ।।२।।
तीसरा समूह पीत या तेजोलेश्या वाला है। (२) • दशाष्टपञ्चद्वादशविकल्पा: कल्पोपपन्नपर्यन्ताः ।।३।।
कल्पोपपन्न देवों तक (चारों निकायों) के देवों के क्रमशः दस, आट,
पाँच, और बारह अवान्तर भेद हैं। (३)
• इन्द्रसामानिकत्रायस्त्रिंशपारिषद्यात्मरक्षलोकपालानीकप्रकीर्ण
काभियोग्यकिल्विषिकाश्चैकशः ।।४।। उपरोक्त चार निकायों के दश आदि प्रत्येक इन्द्र, सामानिक, त्रायस्त्रिंश,
पारिषद्य, आत्मरक्ष, लोकपाल, अनीक, प्रकीर्णक, आभियोग्य, और किल्विषिक रूप हैं।
देवों के चार निकाय हैं - १. भवनपति, २. व्यन्तर, ३. ज्योतिष्क,. आर ४. वैमानिक। यह लेश्या द्रव्य लेश्या-वर्ण है, भाव-लेश्या या आध्यात्मिक आभा नहीं ।
7

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TATTVĀRTHA SŪTRA : THE HEAVENS : 51
CHAPTER 4
THE HEAVENS
T his chapter contains the description of the remaining type og .
T living-beings - Devas or the heavenly beings who live in the upper universe.
The Heavens And The Gods - • Devāścaturnikāyāḥ || 1 || There are four groups of gods or heavenly beings (1).
• Trtīyah pitalesyah || 2 || The third group is of yellow or fire hue'. (2)
• Daśāstaparicadvādaśavikalpāḥ kalpopapannaparyan
tāḥ || 3 || The gods of the four groups, upto the Kalpa-born ones, are sub
divided into ten, eight, five and twelve sub-groups respectively. (3)
• Indrasāmānikatrāyastrimśapārísadyātmaraksaloka
pālānīkaprakīrṇakābhiyogyakilvisikāścaikaśaḥ || 4 || Each of the aforementioned sub-categories of gods of these four
groups are either kings, ordinary gods, court officials, king's friends, body-guards, frontier-guards, soldiers, citizens, servants or meals.
The four groups of gods are - 1. Bhavanapati, 2. Vyantara, 3. Jyotiska, and 4. Vaimānika. This hue is the physical colouring of their bodies and not the
spiritual hue as referred to earlier.

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52 : तत्त्वार्थ सूत्र : ऊर्ध्व लोक
• शयस्त्रिंशलोकपालवा व्यन्तरज्योतिष्का: ।। ५ ।। व्यन्तर और ज्योतिष्क देवों में बायरित्रंश तथा लोकपाल नहीं होते हैं
• पूर्वयोर्दीन्द्राः ।।६।। पहले के दो (निकाय) दो दो इन्द्र वाले हैं। (६)
पीतान्तलेश्या: ।।७।। (पहले दो निकायों के देव) पीत (तेजो) पर्यन्त लेश्या (कृष्ण, नील,
कापोत, और पीत लेश्या) वाले हैं। (७)
• कायप्रवीचारा आ ऐशानात् ।।८।।
शषा: स्पर्शरूपशब्दमन:प्रवीचारा द्वयोयो: ।।९।। ऐशान-कल्प तक (भवनपति, व्यन्तर, ज्योतिष्क तथा प्रथम व द्वितीय
वैमानिक कल्पों तक) के देव कायप्रवीचार अर्थात् शरीर से विषय-सुख भोगने वाले होते हैं। अगले कल्पों में दो दो कल्पों के देव क्रमश: स्पर्श, रूप, शब्द व मनःसंकल्प द्वारा विषय-सुख
भोगने वाले होते हैं। (८-६) • परेऽप्रवीचारा: ।।१०।। शेष कल्पों के देव प्रवीचार रहित अर्थात् विषय-सुख की कामना से
रहित होते हैं। (८-१०)
भवनवासी देव • भवनवासिनोऽसुरनागविद्युत्सुपर्णाग्निवातस्तनितोदधिद्वीप दिक्कुमारा:
।।११।। भवनवासी निकाय के दस प्रकार के देव हैं ... असुरकुमार, नागकुमार,
विद्युतकुमार, सुपर्णकुमार, अग्निकमार, वातकमार, स्तनितकुमार, उदधिकमार, द्वीपकुमार एवं दिक्कुमार । (११) .

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TATTVĀRTHA SŪTRA: THE HEAVENS : 53
• Trayastrimiśalokapālavarjvă vyantarajyotiskāh || 5 || Amongst Vyantaras and Jyotiskās there are no gods of the
courtier (Trayastrinića) and Frontier-guards (Lokapāla) categories. (45)
• Pūrvayordvindrāh || 6 ||| Each of the first two groups have two Indras (Kings). (6)
• Pītāntaleśyāh || 7 || | The gods of the first two groups have physical hues up to yellow or
the colour of fire (Black, blue, grey and yellow-fire). (7)
• Kāyapravīcārā ā aišānāt || 8 || • Sesāḥ sparśarūpaśabdamanahapravīcāradvayordva
yoḥ || 9 || Up to Aiśāna kalpa (Bhavanapati, Vyantara, Jyotiska and the
first two Vaimānika kalpas) the gods enjoy bodily pleasures. Beyond the second Vaimānika kalpa in each of the two kalpas the gods, respectively, enjoy only through the sense of touch, sight, hearing and thought. (8–9)
Pare'pravīcārāh || 10 || Beyond these kalpas the gods do not have lust at all. (8-10)
Gods Of Bhavana Heavens - • Bhavanavāsino'suranāgavidyutsuparnāgnivātastani,
todadhidvīpadikkumārāh || 11 || Ten types of gods in the Bhavanavāsi group are - Asurakumāra,
Nāgakumāra, Vidyutakumāra, Suparnakumāra, Agnikumāra, Vātakumāra, Stanitakumára, Udadhikumāra, Dvipakumara, and Dikkumära. (11)

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54 : तत्त्वार्थ सूत्र: ऊर्ध्व लोक
व्यन्तर देव
व्यन्तरा:
पिशाचा: ( । १२
किन्नर - किंपुरुष-महोरग - गान्धर्व-यक्ष- राक्षस-भूत
किन्नर, किंपुरुष, महोरग, गान्धर्व, यक्ष, राक्षस, भूत, तथा पिशाच व्यन्तर निकाय के देव हैं । (१२)
ज्योतिष्क देव
• ज्योतिष्का : सूर्यचन्द्रमसो ग्रहनक्षत्रप्रकीर्णतारकाश्च ।। १३ ।।
सूर्य, चन्द्र, ग्रह, नक्षत्र और तारागण- ये ज्योतिष्क निकाय के देव हैं। • मेरूप्रदक्षिणा नित्यगतयो नृलोके ।।१४।।
● तत्कृतः कालविभाग: ।।१५।।
बहिरवस्थिताः । ।१६।।
सभी ज्योतिष्क निकाय के देव) मनुष्यलोक में मेरू पर्वत की प्रदक्षिणा करनेवाले तथा निरन्तर गतिशील हैं। काल विभाग इन चरज्योतिष्कों द्वारा किया हुवा है। ज्योतिष्कनिकाय मध्यलोक के बाहर स्थित हैं । (१४-१६)
वैमानिक देव M
• वैमानिका: ।।१७।।
• कल्पोपपन्नाः कल्पातीताश्च ।। १८ ।
(चतुर्थ निकाय के देव) विमानों में रहने वाले वैमानिक देव हैं। वे कल्पोपपन्न और कल्पातीत रूप हैं (१७-१८)

Page #102

Gods Of Vyantara Heavens
Vyantaraḥ Kinnara–Kimpurusa-Mahoraga-Gandharva-Yaksa-Raksasa-Bhūta-Piśācāḥ || 12 ||
Gods of the Vyantara group are - Kinnara, Kimpurusa, Mahoraga, Gandharva, Yaksa, Raksasa, Bhūta, and Piśāca. (12)
•
Gods Of Jyotiska Heavens -
• Jyotiskāḥ
·
TATTVĀRTHA SŪTRA : THE HEAVENS : 55
•
Those living on the Surya (the Sun), Candra (the Moon), Graha (the planets), Nakṣatra (the stars), and Prakīrṇa-tārakā (other heavenly bodies) are the gods of the Jyotiska group. (13)
• Merupradaksiņā nityagatayo nṛloke || 14 ||
Tatkṛtaha kālavibhāgaḥ || 15 ||
Bahiravasthitaḥ || 16 ||
They revolve aroud Mt. Meru in the Middle world (the Madhyaloka where the humans and sub-humans live) and are ever on the move. The division of time has been brought about by their motion. They are outside the middle world. (15-16)
•
Suryaścandramaso
Prakīrna-Tārakāśca || 13 ||
•
Graha-Naksatra
Gods Of Vaimanika Heavens
Vaimānikāḥ ||17 ||
Kalpopapannāḥ kalpātītāśca || 18 ||
The gods of the fourth group are Vaimānikas. They are either Kalpopapanna (born in the group of heavens categorized as Kalpa-heavens) and Kalpātīta (those in the heavens beyond the Kalpa-heavens). (17-18)

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56 : तत्त्वार्थ सूत्र : ऊर्ध्व लोक
• उपर्युपरि । ।१९।। • सौद्दमशानसानत्कुमारमाहेन्द्रब्रह्मलोकलान्तकमहाशुक्रसहसारेष्वानत
प्राणतयोरारणाच्युतयोर्नवसु गैदेयकेषु विजयवैजयन्त जयन्ताऽपराजितेषु सवार्थसिद्धे च ।।२०।।
ये देव ऊपर ऊपर रहते हैं। उन (वैमानिक देवों के निवास) सोधर्म,
ऐशान, सानत्कुमार, माहेन्द्र, ब्रह्मलोक, लान्तक, महाशुक्र, सहस्रार,
आनत, प्राणत, आरण, व अच्युत नामक बारह कल्पोपपन्न विमानों में तथा नौ ग्रेवेयक सहित विजय, वेजयन्त, जयन्त, अपराजित व सवार्थसिद्ध नामक चोदह कल्पातीत विमानों में हैं। (१६-२०)
(दिगम्बर मान्यता सोलह कल्प-विमान मानती है। उनमें ब्रह्मोत्तर,
कापिष्ट, शुक्र व शतार नाम के चार कल्प अधिक हैं, जो क्रमशः छठे, आठवें, नवमें व ग्यारहवें क्रम पर आते हैं।)
देवों की असमानता - • स्थितिप्रभावसुखलेश्याविशुद्धीन्द्रियावधिविषयतोऽद्दिका: ।। २१ । । • रतिशरीरपरिगृहाभिमानतो हीना: ।। २२।।
ऊपर ऊपर के स्वर्गों के देव उनके नीचे के स्वर्गों के देवों से स्थिति
(आयु), प्रभाव, सुख, द्युति, लेश्याविशुद्धि, इन्द्रिय-विषय एवं अवधि-विषय में उत्तरोत्तर अधिक तथा गति, शरीर, परिग्रह एवं अभिमान में उत्तरोत्तर हीन होते हैं । (२१-२२)

,

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TATTVĀRTHA SUTRA: THE HEAVENS : 57
• Uparyupari || 19 || • Saudharmaišāna-Sanatkumara-Māhendra-Brahma
loka-Lāntaka-Mahāśukra-Sahasrāresvānata-Pranata yorāranācyutayornavasu-Graiveyakesu Vijaya-Vaijayanta-Jayanta-Aparäjitesu Sarvārtha siddhe ca ||20||
They are located one above the other. They (the Vaimānika gods)
live in twelve heavens of the Kalpa category called Saudharma, Aiśāna, Sanatkumāra, Mahendra, Brahmaloka, Lāntaka, Mahāśukra, Sahasrāra, Anata, Pränata, hrana, and Acyuta and fourteen of the Kalpātīta or beyond the Kalpa category, that include nine Graiveyakas, Vijaya, Vaijayanta, Jayanta, Aparājita, and Sarvā rthasiddha. (17–20)
(The Digambara tradition believes in sixteen Kalpa-heavens as
compared to twelve believed by the svetāmbaras. Other four are - Brahmottara, Kāpistha, Sukra and Satāra. They come at the sixth, eighth, ninth and the eleventh positions respectively.)
Inequality Of Gods - • Sthitiprabhāvasukhadyutileśyāviśuddhindriyāvadhi
visayato dhikāḥ || 21 || • Gatiśarīraparigrahābhimānato hīnāḥ || 22 || The gods of relatively higher heavens have correspondingly
superior life-spans, influence, pleasure, glow or radiance, purity of hues, objects of sensory cognition and those of clairvoyant cognition, but correspondingly lesser speed, bodies, wants and pride. (21-22)

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58 : तत्त्वार्थ सूत्र : ऊर्ध्व लोक
• पीतपद्मशुक्ललेश्या द्वित्रिशषेषु ।। २३।।
पहले दो वैमानिक स्वर्गों के देव पीत-लेश्या वाले, आगे के तीन स्वर्गों के देव पद्म- लेश्या वाले तथा शेष स्वर्गों के देव शुक्ल-लेश्या वाले हैं। (२३)
कल्प स्वर्ग
• प्राग्ग्रैवेयकेभ्यः कल्पा : ( ( २४
ग्रैवेयकों से पहले (के स्वर्ग) कल्प (स्वर्ग) हैं । (२४)
लोकान्तिक देव
• ब्रह्मलोकालया लोकान्तिकाः ।। २५ । ।
• सारस्वतादित्यवरुणगर्द तो यतुषिताव्याबाधमरुतो ऽरिष्टाश्च
1
।। २६ ।।
जिन देवों का आलय - स्थान ब्रह्मलोक है वे लोकान्तिक देव ( कहलाते ) हैं । लोकान्तिक देव सारस्वत, आदित्य, वहि, अरुण, गर्दतोय, तुषित, अव्याबाध, मरुत और अरिष्ट हैं । ( २५-२६)
अनुत्तर विमान के देव
• विजयादिषु द्विचरमाः ।। २७ ।।
विजयादि (विजय, वैजयन्त, जयन्त और अपराजित) अनुत्तरविमानों में ( निवास करने वाले) देव द्विचरम ( सर्वार्थसिद्ध अनुत्तरविमान के देव एकचरम होते हैं) दो बार मनुष्य जन्म धारण करके मोक्ष प्राप्त करने वाले होते हैं । (२७)

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TATTVĀRTHA SUTRA: THE HEAVENS : 59
• Pītapadmaśuklaleśyā dvitrisesesu || 23 || The gods of the first two Vaimánika heavens have yellow or fire
coloured body--hue, those of the next three heavens have lotus colured body-hue and the ones in the rest of the heavens have white body-hue. (23)
Kalpa Heavens - • Prāggraiveyakebhyah kalpāh || 24 || The (Vaimānika) heavens prior to the Graiveyakas and are within
the Kalpa region. (24)
Lokāntika Gods – • Brahmalokālayā Lokāntikāḥ || 25 || • Sarasvatāditayavanhyarunagardatoyatusitāvyābādha
maruto‘ristašca || 26 || The residents of the Brhmaloka are the Lokāntika gods. They
are - Sārasvata, Aditya, Vanhi, Aruna, Gardatoya, Tusita, Avyābādha, Maruta, and Arista. (25–26)
Gods Of Anuttatara Vimānas - • Vijayādisu dvicaramāh || 27 || (The gods living) in the Anuttara-vimānas (ultimate heavens)
called Vijaya etc. (Vijaya, Vaijayanta, Jayanta and Aparā jita) are 'dvicarama' i.e. they liberate after two more births on coming out of these heavens. (The gods of the Sarvărthasiddha anuttaravimāna are 'ekacarama' i.e. they liberate after taking only one human birth after they come out of this heaven (27)

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60 : तत्त्वार्थ सूत्र : ऊर्ध्व लोक
• औपपातिकमनुष्येभ्यः शेषास्तिर्यगयोनयः ।। २८ ।। ओपपातिकों (उपपात-जन्म धारण करने वाले - नारक व देव) और
मनुष्यों के अतिरिक्त शेष सभी प्राणी तिर्यच योनी वाले हैं।
(२८)
देवों की आयु-स्थिति - • स्थिति: ।।२९॥ (अब) स्थिति-आयु (का वर्णन करते हैं)। (२६)
उत्कृष्ट स्थिति - • भवनेषु दक्षिणार्धाधिपतीनाम् पल्योपममध्यर्धम् ।।३०।। • शेषाणाम् पादोने ।। ३१ । । • असुरेन्द्रयोः सागरोपममधिकम् च ।। ३२।। भवनों में (भवनवासी देवों के) दक्षिणार्द्ध के इन्द्रों की (उत्कृष्ट) स्थिति
डेढ़ पल्योपम की है । शेष इन्द्रों की (उत्कृष्ट स्थिति) पोने दो (पल्योपमं की) है। दो असुरेन्द्रों की (उत्कृष्ट स्थिति) क्रमश: एक सागरोपम तथा (एक सागरोपम से) कुछ अधिक की है। (३०-३२)
• सैधर्मादिषु यथाक्रमम् ।।३३।।
• सागरोपमे ।।३४। • अधिके च ।। ३५।।
सोधर्मादि वैमानिक देवलोकों में (उत्कृष्ट) स्थिति निम्नोक्त क्रम से है:-.. • प्रथम (सौधर्म कल्प स्वर्ग में देवों की उत्कृष्ट आयु स्थिति) दो
सागरोपम की हे, • (ऐशान में) कुछ अधिक दो सागरोपम की है। (३३-३५)

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TATTVĀRTHA SUTRA: THE HEAVENS : 61
• Aupapātikamanusvebhyah sesastiryagyonayah || 28 || The living-beings other than the Aupapātikas (suddenly
manifested hellish and heavenly beings) and humans are . Tiryanica or sub-human beings. (28)
Life-span Of Gods - • Sthitih || 29 || (Now, ) the Sthiti i.e. Life-span (is described). (29)
Maximum Life-Span - • Bhavanesu daksinārdhādhipatīnāmpalyopamama
dhyardhani || 30 || Sesānāni pādone || 31 ||
Asurendrayoh sāgaropamamadhikani ca || 32 || The (maximum) life-span of the Indras – kings of the southern
half of the Bhavana heavens is that of one and a half Palyopama. That of the kings of the rest of the Bhavana heavens is one and three quarters Palyopama and those of the two Asurendras – Demon-kings is one Sāgaropama and a little more (than a Sāgaropama). (30–32)
• Saudharmädisu yathäkramam || 33 ||| • Sāgaropame || 34 || • Adhike ca || 35 || The (maximum) life-spans of gods of the Vaimānika heavens
called Saudharma etc. are in the following order:• In the first, Saudharma Kalpa heaven - two
Sāgaropama, (34) • In tiśāna it is somewhat more than two Sāgaropama (35),

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62 : तत्त्वार्थ सूत्र : ऊर्ध्व लोक
• सप्त सानत्कुमारे ।। ३६ । । . • विशेषत्रिसप्तदशैकादशत्रयोदशपञ्चदशभिरधिकानि च ।। ३७।। • आरणाच्युताद् ऊर्ध्वमेकैकेन नवसु गैवेयकेषु विजयादिषु सर्वार्थसिद्धे च ।। ३८।।
(सानत्कुमार में) सात सागरोपम की, (माहेन्द्र में) कुछ अधिक सात सागरोपम, (ब्रह्मलोक में) तीन अधिक सात = १० सागरोपम, (लान्तक में) सात अधिक सात = १४ सागरोपम,
(महाशुक्र में) दस अधिक सात = १७ सागरोपम, __ (सहनार में) ग्यारह अधिक सात = १८ सागरोपम,
(आनत व प्राणत में) तेरह अधिक सात-२० सा. (आरण व अच्युत में) पन्द्रह अधिक सात-२२ सा. आरणाच्युत से ऊपर नव-ग्रेवेयकों में प्रत्येक में एक एक अधिक सागरोपम अर्थात् पहले ग्रेवेयक में तेबीस सागरोपम से लगाकर नवमें ग्रेवेयक में इकत्तीस सागरोपम, चार । विजयादि स्वर्गों में एक अधिक यानि बत्तीस सागरोपम तथा सर्वार्थसिद्ध में एक सागरोपम और अधिक अर्थात् तेंतीस सागरोपम की स्थिति हैं। (३३-३८)
जधन्य स्थिति - • अपरा पल्योपमधिकं च । ।३९ । । सौधर्मादि वैमानिक देवलोकों में जधन्य स्थिति इस प्रकार से है :
• (सौधर्म कल्प देव-विमान में) एक पल्योपम की स्थिति है, • (एशान में) कुछ अधिक एक पल्योपम की है। (३६)

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•
.
•
Sapta Sānatkumāre || 36 ||
Visesatrisaptadaśaikadaśatrayodaśapañcadaśabhira
dhikāni ca || 37 ||
Āraṇācyutad ūrdhvamekaikena navasu Graiveyakesu Vijayadisu Sarvarthasiddhe ca || 38 ||
•
• In Sānatkumāra it is seven Sāgaropama (Sā.),
In Mahendra it is somewhat more than seven Sā.
In Brahmaloka it is three more than seven i.e. ten Sā. In Lantaka it is seven more than seven i.e. fourteen Sa. In Mahāśukra: ten more than seven i.e. seventeen Sā.
In Sahasrara: eleven more than seven i.e. eighteen Sā. In Anata and Pranata it is thirteen more than seven i.e. twenty Sā.
·
•
·
•
•
·
TATTVÄRTHA SŪTRA : THE HEAVENS : 63
•
•
In Arana and Acyuta it is fifteen more than seven i.e. twenty-two Să.
Beyond Araṇacyuta it keeps increasing by one Să. in each of the nine Graiveyaka heavens (making it twenty-three Sa. in the first Graiveyaka and thirty-one Sā. in the ninth); in the four Anuttara vimāna heavens from Vijaya to Aparajita it is one more Să. i.e. thirtytwo Să. and in the last of the Anuttaravimāna heaven
Minimum Life-Span -
Apara palyopamadhikami ca || 39 ||
The (minimum) life-spans of gods of the Vaimānika heavens called Saudharma etc. are as follows:
• In the Saudharma heaven it is one Palyopama,
In Aisana it is somewhat more than one Palyopama. (39)
Sarvarthasiddhi the maximum life-span of the gods living therein is one more i.e. thirty-three Sā. (36-38)

-

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64 : तत्त्वार्थ सूत्र : ऊर्ध्व लोक
• सागरोपमे ।। ४० । ।
• अधिके च । । ४१ ।।
•
परतः परतः पूर्वा पूर्वाऽनन्तरा ।। ४२ । ।
( सानत्कुमार में ) दो सागरोपम की,
( माहेन्द्र में ) कुछ अधिक दो सागरोपम,
इससे आगे के स्वर्गों की जधन्य स्थिति वही है जो उनके पहले वाले स्वर्गों की उत्कृष्ट स्थिति है, इस नियमानुसार ( ब्रह्मलोक में) कुछ अधिक सात सागरोपम, (लान्तक में ) १० सागरोपम, ( महाशुक्र में ) १४ सागरोपम, ( सहस्रार में ) १७ सागरोपम,
(आनत व प्राणत में) १८ सागरोपम,
( आरण व अच्युत में) २० सागरोपम,
आरणाच्युत से ऊपर नव-ग्रेवेयकों में प्रत्येक में एक एक अधिक सागरोपम अर्थात् पहले ग्रेवेयक में बावीस सागरोपम से लगाकर नवमें ग्रैवेयक में तीस सागरोपम, चार विजयादि स्वर्गों में एक अधिक यानि इकत्तीस सागरोपम तथा सवार्थसिद्ध में उत्कृष्ट व जधन्य स्थिति में कोई अन्तर नहीं होने से तेंतीस सागरोपम की जधन्य स्थिति हैं । (४०-४२ )
नारकों की आयु-स्थिति
-
नरकाणाम् च द्वितियादिषु ।। ४३ ।।

-:
दूसरी आदि नरक भूमियों में ( नारकों की) जधन्य आयु- स्थिति भी इसी प्रकार ( वैमानिक स्वर्गों के समान) पूर्व पूर्व की उत्कृष्ट समान ही आयु-स्थिति के अनन्तर अनन्तर की जधन्य आयु-स्थिति है । (४३)

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TATTVÄRTHA SŪTRA: THE HEAVENS : 65
• Sāgaropame || 40 || • Adhike ca || 41 || • Paratah paratah pūrvā purvā nantarā || 42 ||
•
In Sanatkumāra it is two Sāgaropama (Sā.), In Māhendra it is somewhat more than two Sā. Beyond this heaven, the minimum life span of gods in any heaven is equal to the maximum of those of the preceding ones. According to this rule - • In Brahmaloka it is somewhat more than seven Sā. • In Lántaka it is ten Sā. • In Mahāśukra: fourteen Sā.
In Sahasrara: seventeen Sā. • In Ānata and Pranata : eighteen Sā.
In Ārana and Acyuta : twenty Sā. Beyond Āranācyuta it is twenty-two Sā, in the first Graiveyaka and thirty Sā. in the ninth ; in the four Anuttara vimāna heavens from Vijaya to Aparajita it is one more Sā. i.e. thirty-one Sāgaropama and in the last of the Anuttaravimāna heaven - Sarvārthasiddhi there is no difference in the minimum and the maximum life-spans, Hence in its case both are the same – thirty-three Sāgaropama. (39—42)
Life-spans Of The Hellish Beings - • Nārakānami ca dvitiyādisu || 43 || The (minimum) life-spans of hellish beings of the second hellish
nether ground onwards are, also, (similar to the Vaimānika heavens) same as the maximum life-spans of those of the preceding hellish grounds.

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66 : तत्त्वार्थ सूत्र : ऊर्ध्व लोक
• दशवर्षसहस्राणि प्रथमायाम् ।। ४४ । ।
I
पहली नर्क-भूमि के नारकों की जधन्य आयु-स्थित दस हजार वर्ष है • इस नियम के अनुसार नारकों की जधन्य निम्नानुसार है :
आयु-सिंति
पहली नर्क - भूमि में दस हजार वर्ष, दूसरी नर्क- भूमि में एक सागरोपम, तीसरी नर्क-भूमि में तीन सागरोपम, चौथी नर्क - भूमि में सात सागरोपम, पाँचवीं नर्क - भूमि में दस सागरोपम, छठी नर्क - भूमि में सत्रह सागरोपम,
सातवीं नर्क-भूमि में बावीस सागरोपम, (४३-४४)
·
•
·
•
• भवनेषु च । ४५ ।।
दस भवन-स्वर्गों में भी ( भवनवासी देवों की हजार वर्ष है) । (४५)
व्यन्तर व ज्योतिष्क देवों की स्थिति
व्यन्तराणाम् च । । ४६ । ।
परा पल्योपमम् ( ( ४७८८
व्यन्तर देवों की भी ( जधन्य आयु-स्थिति दस हजार वर्ष है) । (उनकी) उत्कृष्ट आयु-स्थिति एक पल्योपम है । (४६-४७ )
• ज्योतिष्काणामधिकम् ।। ४८ । ।
• ग्रहाणामेकम् ।। ४९८
नक्षत्राणामर्धम् ।।५०।।
जधन्य आयु- स्थिति दस
ज्योतिष्क देवों (सूर्य और चन्द्र) की उत्कृष्ट आयु-स्थिति (एक पल्योपम से) कुछ अधिक है ।
ग्रहों की ( उत्कृष्ट आयु-स्थिति) एक पल्योपम है ।
नक्षत्रों की (उत्कृष्ट आयु-स्थिति) अर्ध पत्योपम है। (४८-५०%

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TATTVĀRTHA SŪTRA: THE HEAVENS : 67
• Daśavarsa sahasrani prathamāyāni || 44 || The minimum life-span of the hellish beings of the first nether
ground is ten thousand years. . According to this rule the minimum life-spans of the
hellish beings of the seven nether grounds are as follows. :• In the first ground : ten thousand years, • In the second ground: one Sāgaropama (Sā.), • In the third ground : three Sā. • In the fourth ground : seven Sā. • In the fifth ground : ten Sā. • In the sixth ground : seventeen Sā. • In the seventh ground : twenty-two Sā. (44)
• Bhavanesu ca || 45 || In Bhavana-heavens also (the minimum life-spans of the gods is
ten thousand years). (45)
Life-Spans Of Vyantara And Jyotişka Gods - • Vyantarānani ca || 46 || • Parā Palyopamam || 47 || In Vyantara-heavens also (the minimum life-spans of gods is ten
thousand years). Maximum life-span is one Palya. (46–47) • Jyotiskāņāmadhikam || 48 ||| The maximum life-span of the Jyotiska gods (Suns and Moons) is
somewhat more (than a Palyopama). (48) • Grahānāmekani || 49 |||
That of the Grahas (planets) is one Palyopama, • Naksatrānāmardhani || 50 || For the Naksatras (stars) it is half a Palyopama,

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68 : तत्त्वार्थ सूत्र : ऊर्ध्व लोक
तारकाणाम् चतुर्भागम् ।। ५१ । ।
• जघन्या त्वष्टभाग: ।।५२।।
चतुर्भाग: शेषाणाम् ।। ५३ ।।
तारकों की ( उत्कृष्ट आयु- स्थिति) पल्योपम का चतुर्थ भाग है । ( तारकों की ) जधन्य आयु-स्थिति उसका आठवाँ भाग है । शेष (ज्योतिष्कों) की ( जधन्य आयु- स्थिति) पल्योपम का चतुर्थ भाग है । ( ४८-५३)
·
•

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TATTVĀRTHA SŪTRA: THE HEAVENS : 69
• Tārakānăni caturbhāgami || 51 || • Jaghanya tvastabhāgah || 52 || • Caturbhāgah šesāņāmi || 53 ||
• And for the Tarakas (other heavenly bodies) it is one
fourth of a Palyopama, • The minimum life-span of the Tárakas is one eighth of
a Palyopama, and For the rest of the Jyotiska gods it is one fourth of a Palyopama. (51-53)

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वाचक उमास्वाति प्रणीत तत्त्वार्थधिगम सूत्राणि
5
अजीव-तत्त्व
INANIMATE MATTER
VĀCAKA UMĀSVĀTI'S TATTVĀRTHĀDHIGAMA SŪTRĀŅI

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तत्त्वार्थ सूत्र
अध्याय-५
अजीव-तत्त्व
ट सरे से चौथे अध्यायों में जीव-तत्त्व का विषद् वर्णन करने के टपश्चात् शास्त्रकार इस अध्याय में अजीव-तत्त्व का वर्णन करते
अजीव-द्रव्य -. • अजीवकाया धर्माधर्माकाशपुद्गला: ।।१।। धर्मास्तिकाय, अधर्मास्तिकाय, आकाशास्तिकाय और पुद्गलास्तिकाय ये
चार अजीवकाय हैं। (१)
मूल-द्रव्य - द्रव्याणि जीवाश्च ।।२।। 'ये चार' तथा 'जीव' द्रव्य हैं। (२) • नित्यावस्थितान्यरूपाणि ।।३।। • रूपिण: पुद्गला: ।।४।। उक्त द्रव्य नित्य, अवस्थित एवं अरूपी अर्थात् अमूर्त हैं। पुद्गल द्रव्य
रूपी या मूर्त है । (३-४)
• आऽऽकाशदेकद्रव्याणि ।।५।। • निष्क्रियाणि च ।।६।। आकाशास्तिकाय तक के द्रव्य (धर्मास्तिकाय, अधर्मास्तिकाय व
आकाशास्तिकाय) एक एक हैं। (ये द्रव्य) निष्क्रिय भी हैं। (३-६)

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TATTVÄRTHA SŪTRA
CHAPTER 5 INANIMATE MATTER
After a detailed description of the living beings in the last three A chapters, the venerable author now describes the next fundamental verity – the non-living matter, in this chapter.
Inanimate Matter – • Ajīvakāyā dharmādharmākāśapudgalāh ||1|| Dharmastikāya, Adharmāstikāya, Ākāśāstikāya, and Pudgala
astikāya are the four inanimate bodies. (1)
Fundamental Matters -
• Dravyāni jīvāścā || 2 || (These four) and 'Jīva are dravya or matter. (2)
• Nityāvasthitänyarūpāni | 3 || • Rūpinah pudgalāh || 4 || These dravyas – matter are eternal, immutable and formless.
Pudgala (tangible) matter has form. (3-4)
• Āākāśādekadravyāni || 5 || • Niskriyāni ca || 6|| Matter up to Ákāśāstikāya including Dharmāstikāya and
Adharmastikāya, are singular. They are inert, too. (5-6)

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74 : तत्त्वार्थ सूत्र : अजीव तत्त्व
द्रव्य का प्रदेशत्व - असंख्येया: प्रदेश धर्माधर्मयोः ।।७।। जीवस्य च ।।८।। आकाशस्यानन्ताः ।।९।। संख्येयाऽसंख्येयाश्च पुद्गलानाम् ।।१०।। नाणो: ।।११।।
धर्मास्तिकाय व अधर्मास्तिकाय के प्रदेश असंख्यात् हैं।
• जीव भी (असंख्यात् प्रदेशी है) । • आकाश के (प्रदेश) अनन्त हैं।
पुद्गगल-द्रव्य के प्रदेश संख्यात, असंख्यात व अनन्त हैं। अणु का (प्रदेश) नहीं है । अर्थात् अणु अप्रदेशी' है। (७-११)
द्रव्य की स्थिति-क्षेत्र • लोकाकाशेऽवगाहः ।।१२।।
अधर्म, पुद्गल व जीव) लोकाकाश'२ में स्थित
(आधेय) द्रव्य (ध
हैं। (१२)
10 यद्यपि जो भी विद्यमान पदार्थ है वह स्थान (प्रदेश) तो घेरेगा ही, किंतु अणु पदार्थ
का इतना अनन्तवाँ सूक्ष्मतम कण है कि व्यवहार में इसे अप्रदेशी कहा जा सकता
द्रव्य दो प्रकार के हैं - आधार-द्रव्य तथा आधेय-द्रव्य । आकाश स्वयं का तथा अन्य द्रव्यों का आधार है । अन्य द्रव्य आकाश-स्थित होने से उसके आधोय-द्रव्य
अनन्त आकाश का वह भाग जिसमें अन्य द्रव्य भी स्थित हों, लोकाकाश है; आकाश का शेष भाग अलोकाकाश कहलाता है।

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Spatiality Of Matter –
Asankhyeyāhā pradeśā dharmadharmayoḥ || 7 || Jivasya ca || 8 ||
• Akāśasyānantāḥ || 9 ||
·
•
·
Sankhyeyaasarkhyeyāśca pudgalānām || 10 ||
• Nāno || 11 ||
Dharmastikāya and Adharmāstikāya occupy innumerable space-units.
•
•
•
14
TATTVARTHA SŪTRA: INANIMATE MATTER : 75
•
Jīva (Animate matter), too, does so.
The Akāśastikaya or Space-body has infinite spatiality i.e. it extends to infinite space-units.
Pudgalāstikāya or tangible matter occupies numerable, innumerable or infinite space-units
Spatial Positions Of Different Kinds Of Matter -
Lokākāśe vagāhaḥ || 12 |||
The (resident)14 matter resides within the Lokākāśa or universalspace1. (12)
Anu (infinitesimally small, indivisible particle of matter) does not occupy space i.e. it is non-spatial13. (7-11)
13 Any matter that exists has to occupy some space small or large. However, an Anu is such an infinitesimally small, minutest particle of matter that in prctice it can be averred as not to occupy any significant space.
Accomodating and Resident.
Matter is of two types Ākāśa or space-matter, with its infinite expanse, provides accomodation to all other forms of matter and is therfore, accomodating matter. Other matters Dharma, Adharma, Pudgala and Jīva find accomodation or reside within (a part of) Ākāśa and are, therefore, resident matters,

-

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76 : तत्त्वार्थ सूत्र : अजीव तत्त्व
• धर्माऽधर्मयो: कृत्सने ।।१३।। • एकप्रदेशादिषु भाज्य: पुद्गलानाम् ।।१४।। • असंख्येयभागादिषु जीवानाम् ।।१५।। • प्रदेशसंहारविसर्गाभ्याम् प्रदीपवत् ।।१६।। धर्म और अधर्म द्रव्यों की स्थिति समग्र लोकाकाश में है। पुद्गल द्रव्य
की स्थिति लोकाकाश के एक या एकाधिक प्रदेशों में विकल्प से है। जीवों की स्थिति लोकाकाश के असंख्यातवें भाग आदि (या उससे अधिक) में होती है। (क्योंकि) प्रदीप-दीपक के प्रकाश की भाँति उनका संकोच व विस्तार होता है। (१३-१६)
धर्म, अधर्म व आकाश - • गतिस्थित्युपगृहो धर्माधर्मयोरुपकारः ।।१७।। धर्म और अधर्म द्रव्यों का कार्य क्रमशः (जीव व पुद्गल की) गति व
स्थिति में (उदासीन) निमित्त होना है (१७)
• आकाशस्यावगाहः । (१८।। अवकाश प्रदान करना आकाश-द्रव्य का कार्य है। (१८)
पुद्गल के कार्य - • शरीरवाङ्मन: प्राणापाना: पुद्गलानाम् ।।१९।। • सुखदु:खजीवितमरणोपगृहाश्च ।। २०।। शरीर, वाणी, मन, प्राण एवं अपान (श्वास) ये पुद्गल के
उपकार-कार्य हैं। सुख, दुःख, जीवन और मरण भी (पुद्गल के कार्य हे) (१६-२०)
15 That part of infinite space-matter (ākāśa) occupied by other forms of
matter is known as Lokākāśa or universal spacc.

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·
·
•
•
Dharma-matter and Adharma-matter is present in the entire universal space (Lokākāśa). Pudgala or tangible or concrete or material matter can occupy one or more space-units, alternatively, within the universal space. The living matter occupies an innumerably small part or more of the universal space. Because it can limit itself in a small space or expand to occupy a larger space, just as the light of a lamp can. (13-16)
·
Abstract Kinds Of Matter
Gatisthityupagraho dharmādharmayorupakāraḥ ||17||| The functions of Dharmastikāya and Adharmastikāya are, respectively, to (neutrally) aid the motion and rest (of the living and the tangible matter). (17)
TATTVĀRTHA SŪTRA : INANIMATE MATTER : 77
Dharmādharmayoh krtsane || 13 || Ekapradeśadisu bhājyaḥ pudgalānāmi || 14 || Asankhyeyabhāgādisu jīvānāmi || 15 ||
Pradeśasanihāravisargābhyāmi pradīpavat || 16 |||
•
Akāśasyāvagahaḥ || 18 ||
The function of the Akāśa-matter is to accommodate (all the other forms of matter) (18)
•
Functions Of Tangible Matter –
Sarīravānmanaḥ prāṇāpānāḥ pudgalānāmi || 19 ||
Sukhaduḥkhajīvitamaraṇopagrahāśca || 20 ||
The functions of Pudgala or the tangible matter are – (to form the) body, (to articulate) speech, (to cognize with the) mind, vitality, respiration, (to experience) pleasure and pain, and (to undergo the process of bodily) birth and death. (19-20)

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78 : तत्त्वार्थ सूत्र : अजीव तत्त्व
जीव के कार्य - • परस्परोपगृहो जीवानाम् ।। २१ । । जीवों का कार्य परस्पर उपकार करना है। (२१) काल के कार्य - • वर्तना परिणाम: क्रिया परत्वापरत्वे च कालस्य ।। २२।। वर्तना, परिणाम, , कार्य, और परत्व-अपरत्व ये काल के कार्य
(उपकार) हैं। (२२) पुद्गल के पर्याय - • स्पर्शरसगन्धवर्णवन्तः पुद्गला: ।।२३।। • शब्दबन्धसौक्ष्म्यस्थौल्यसंस्थानभेदतमश्छायाऽऽतपोद् द्योतवन्तश्च
।।२४।। पुद्गल सपर्श, रस, गन्ध, तथा वर्ण वाले होते हैं। (वे) शब्द, बन्ध,
सूक्ष्मत्व, स्थूलत्व, संस्थान, भेद, अन्धकार, छाया, आतप व उद्योत वाले भी होते हैं। (२३-२४)
पुद्गल के रूप - • अणव: स्कन्धाश्च । । २५।। पुद्गल (परम)अणुरूप तथा स्कन्धरूप हैं। (२५) • सङ्घातभेदेभ्य: उत्पद्यन्ते ।।२६।। पुद्गल-स्कन्ध की उत्पत्ति संधात-जुड़ने, भेद-टूटने, व संधात-भेद या
जुड़ने-टूटने से होती है। (२६)

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TATTVĀRTHA SŪTRA: INANIMATE MATTER : 79
Functions Of Animate Matter - • Parasparopagraho jīvānāni || 21 || The duties of the living are to aid each other. (21)
Functions Of Time -- • Vartanăpariņāmah kriyā paratvāparatve ca kālasya || And those of the 'time or Kāla are Vartaná (perduration),
Pariņāma (transformation), Kriyă (activity), and Paratya (precedence) or the lack of it (Aparatva). (22)
Modes Of Tangible Matter - • Sparśarasagandhavarnavantah pudgalāḥ || 23 || • Šabdabandhasauksmyasthaulyasamisthānabhedata
maśchāyātapodyotavantaśca || 24 || Pudgala or the tangible matter is characterized by their modes of
touch, taste, smell and colour. (They) are also characterized by their modes of sound, bonding, fineness, grossness, configuration, disintegration, darkness, shadow, heat-radiation and illumination. (23–24)
Forms Of Tangible Matter - • Anavah skandhāśca || 25 || Pudgala or tangible matter is found in two forms - (Parama) anu
or the ultimate particle or the minutest indivisible particle and Skandha or aggregate (of particles) (25)
• Sanghātabhedebhya utpadyante || 26 || The aggregates come into being through agglutination (of particles
or smaller aggregates), division (of a larger aggregate) or both.

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80 : तत्त्वार्थ सूत्र : अजीव तत्त्व
• भेदादणु: ।।२।। • भेदसंघाताभ्याम् चाक्षुषाः ।।२८।। अणु की उत्पत्ति (केवल) टूटने से होती है। चाक्षुष स्कन्ध भेद व
संधात दोनों से बनते हैं। (२७-२८)
सत् का स्वरूप • उत्पादव्ययधौव्ययुक्तं सत् ।।२९।। जो उत्पाद-उत्पत्ति, व्यय-विनाश एवं ध्रौव्य-नित्यता से युक्त है वही
सत् है। (२६) • तद्भावाव्ययं नित्यम् ।।३०।। जो (स्व)भाव से अव्यय हो अर्थात् च्युत न हो वही नित्य है। (३०) सत् का अनेकान्त स्वरूप • अर्पितानर्पितसिद्धे . ।।३१।। अर्पित - मुख्यत्व की अपेक्षा से एवं अनर्पित - गौणत्व के अपेक्षान्तर
से सत् (वस्तु) के अनेक गुणों में से विरोधी गुणों की सिद्धि
होती है। (३१) पौद्गलिक बन्ध के हेतु • स्निग्धरूक्षत्वाद् बन्धः ।। ३२।। स्निग्धत्व और रूक्षत्व से (पुद्गलों का परस्पर) बन्ध होता है।
16 जब कोई
अचाक्षष या न दिखाई देने वाला स्कन्ध चाक्षष या दृश्यमान बनता है, तो भेद द्वारा उसकी अदृश्य पर्याय वाले पुद्गलों का निर्गमन तथा संधात द्वारा अन्य
दृश्य पर्याय वाले पुद्गलों का आगमन दोनों ही आवश्यक होते हैं। When an invisible aggregate is transformed into a visible one, both,
division and aggregation are essential as through division it sheds the particles with invisible modes and through aggregation it combines with others of the visible modes.

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TATTVĀRTHA SUTRA: INANIMATE MATTER : 81
• Bhedādanu) || 27 ||| • Bhedasarghātābhyāmi cāksusāh || 28 || The ulimate particles can come about by division (of aggregates)
only. The visible aggregates are formed (from the invisible ones) through, both, division and aggregation. (27-28)
The Reality - • Utpādavyayadhrauvyayuktami sat || 29 || The reality is characterized by origination, destruction and
continuation together. (29)
• Tadbhāvāvyayam nityami || 30 || What does not deviate from one's own character is called “Nitya
permanent or continuous. (30)
Multiple Form Of Reality - • Arpitānarpitasiddheh || 31 || Of the many characteristics of reality, its seemingly contradictory
characteristics are proved by viewing it from different standpoints corresponding to its primary and secondary attributes. (31)
Material Bonding - • Snigdharūksatvād bandhah || 32 || Bondage/combination (between pudgala particles and aggregates)
is caused by their smoothness and roughness or viscosity and dryness or posito-negativity of surfaces. (32)

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82 : तत्त्वार्थ सूत्र : अजीव तत्त्व
न जघन्यगणानाम् ।।३३।।
गुणसाम्ये सदृशानाम् ।। ३४।। द्वयधिकादिगणानाम् तु । ( ३५ ।।
बन्धे समाधिको पारिणामिकौ ।। ३६ ।
यदि ये गुण जधन्य ( न्यूनतम) हों तो (बन्ध) नहीं होता है । यदि सदृश गुण (स्निग्छ - स्निग्छ व रूक्ष - रूक्ष ) समान मात्रा में हों तो भी (बन्ध ) नहीं होता है । सदृश गुण होने पर ( एक का गुण दूसरे से) दो आदि ( ३, ४, ५ . . संख्यात्, असंख्यात्) अंश अधिक होने पर ही बन्ध होता है । बन्ध होने पर सम या अधिक ( अंश वाले)
गुण दूसरे गुण को परिणत कर लेते हैं । (३२-३६)
द्रव्य-लक्षण
•
•
• गुणपर्यायवद् द्रव्यम् ।। ३७।।
१७
द्रव्य गुण ̈ और पर्याय वाला है । ( ३७)
काल का द्रव्यत्व
• कालश्चेत्येके ।। ३८ ।।
• सोऽनन्तसमय: ( ६३९।।
कोई आचार्य काल को भी द्रव्य मानते हो ।" वह (काल) अनन्त समय-पर्याय वाला है । ( ३८-३९)
17
18
19
द्रव्य की पर्यायें निरन्तर परिवर्तनशील हैं; द्रव्य की इस पर्याय परिवर्तन की शक्ति ही उसका गुण है I
यह श्वेताम्बर मान्यता है जिसमें काल का स्वतन्त्र द्रव्यत्व सर्वमान्य नहीं है ! दिगम्बर मान्यतानुसार काल छठे द्रव्य के रूप में मान्य है ।
काल की वर्तमान पर्याय तो एक ही है किन्तु इसकी गत और अनागत पर्यायें तो अनन्त हैं।

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TATTVĀRTHA SŪTRA : INANIMATE MATTER : 83
• Na jaghanyaguņānāṁ || 33 || • Gunasāmye sadrśānāmi || 34 || • Dvayadhikādigunānām tu || 35 || • Bandhe samādhikau pārināmikau || 36 || The bondage/combination does not take place if these properties
are present in the minimal quantities in both.the particles and aggregates concerned. It, also, does not take place between particles and aggregates of similar nature with same degree of smoothness/viscosity/positivity or roughness/dryness/ negativity. The bondage/combination occurs if the degree of proprty in one is two or more degrees higher than the other. When the bondage/combination occurs the particles or aggregates with same or higher degrees of property transform
others with same or lower degrees of properties. (32—36) Qualities Of Matter - • Gunaparyāyavad dravyami || 37 || Matter possesses Guna-characteristico and Paryāya-modes. (37) Materiality Of Time - • Kālascetyeke || 38 || • So‘nantasamayah || 39 || Some Ācāryas-masters also take Kāla or time as matter. That
Kāla is of infinite paryāya or modes.22 (38–39)
24 The modes of matter change continuously. This very power of matter
is its characteristic. 21 This is the stand taken by the Svetāmbara tradition where Kāla is not,
unanimously, recognized as an independent matter. Digambara tradition is, however, unanimous in taking it as an independent
matter in its own right. 22 The present-mode of Kāla is only one, but its past and future modes
can be and are infinite.

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84 : तत्त्वार्थ सूत्र : अजीव तत्त्व
गुण व परिवर्तन
द्रव्याश्रया निर्गुणा गुणा: ।। ४० ।।
गुण द्रव्याश्रित द्रव्य में निवास करने वाले किन्तु स्वयं निगुण होते हो अर्थात् गुणों के आश्रित गुण नहीं होते हैं । (४०)
• तद्भावः परिणामः । । ४१ । ।
• अनादिरादिमांश्च ।।४२।।
• रूपिष्वादिमान् ( ( ४३ ।।
• योगोपयोगौ जीवेषु ।। ४४ । ।
उसके (गुण के) होने से ही ( द्रव्य का) परिणमन, अवस्थान्तर या पर्याय- परिवर्तन होता है । (परिणाम) अनादि व आदिमान दो प्रकार का होता है। रूपी पदा (पुलों) में वह (परिमि) आदिमान है। जीवों में योग आदिमान और उपयोग अनादि हो । (४१-४४)

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TATTVARTHA SUTRA INANIMATE MATTER: 85
Qualities And Change -
Dravyasraya nirgunā gunāḥ || 40 ||
The attributes reside within the matter but, are themselves devoid of attributes, i.e. matters have attributes, attributes do not have further attributes. (40)
• Tadbhavah Parināmaḥ || 41 ||
• Anādirādimanśca || 42 ||
• Rūpisvādiman || 43 ||
• Yogopayogau jīvesu || 44 ||
The transformation or change of mode of matter is due to this (Guna or attribute or characteristic or quality). This transformation is of two types - beginningless and with a beginning. In formed or tangible matter (pudgala) it has a beginning. Among living beings the Yoga (body, mind and speech) have a beginning and Upayoga (consciousness) is beginningless. (41-44)

Page #133

Page #134

वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम सूत्राणि
आसव-तत्त्व THE INFLUX
(OF KARMA-MATTER IN THE SOUL-FIELD)
VĀCAKA UMĀSVĀTI'S TATTVĀRTHADHIGAMA SŪTRĀNI

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तत्त्वार्थ सूत्र
अध्याय-६
आसव-तत्त्व
व और अजीव तत्त्वों के वर्णन के उपरान्त अब शास्त्रकार, | इस अध्याय में आम्रव-तत्त्व का निरूपण करते हैं।
आस्रव-स्वरूप - • कायवाङ्मन:कर्म योग: ।।१।। • स आस्वः ।।२।। शरीर, वाणी और मन की क्रिया ही योग है। वह (योग) ही आसव
(कारक) है। (१-२)
योग-स्वरूप -
• शुभ: पुण्यस्य ।।३।। • अशुभ: पापस्य: ।।४।। शुभ (योग) पुण्य (आस्रव) के (कारक हैं)।
(आनव) के (कारक हैं) (३--४)
अशुभ (योग) पाप
• सकषायाकषाययो: साम्परायिकेर्यापथयो: ।।५।। कषाय सहित और कषाय रहित (योग ही) क्रमशः साम्परायिक व
इर्यापथिक आस्रव तथा कर्म का बन्ध- हेतु होते हैं। (५)

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CHAPTER 6
Having described the fundamentals
Jīva (the living) and
Ajīva (the non-living) the venerable author, now, describes the third fundamental – ‘Asrava or Influx'.
•
Forms Of Influx -
Kāyavānmanahkarma yogah || 1 ||
Sa asravaḥ || 2 ||
The sum total of the activity of the body mind and speech is Yoga. That (Yoga) itself is (the cause of) influx (of the karma matter into the field of the soul). (1–2)
·
Forms of Yoga
•
TATTVARTHA SUTRA
Subhah punyasya || 3 ||
Asubhah papasya || 4 ||
Subha-yoga or pious activities of the body mind and speech cause punya-asrava or influx of beneficial karma-matter into the soul-field. Asubha-yoga or the impious activities of the body, mind and speech cause Papasrava or the influx of harmful karma-matter into the soul-field. (3-4)
•
THE INFLUX
·
Sakasāyākasayayoḥ samparāyikeryāpathayoh || 5 || The passionate and dispassionate activities of the body mind and speech, respectively, result in Samparāyika binding and Iryāpathika - momentary (unbonding) influx (5)

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90 : तत्त्वार्थ सूत्र : आस्रव तत्त्व
साम्परायिक कर्मानव • अवतकषायेन्द्रियक्रिया: पञ्चचतु: पञ्चपञ्चविंशतिसंख्या: पूर्वस्य
भेदा: ।।६।। पूर्वोक्त (साम्परायिक-आस्रव) के चार भेद हैं - अव्रत, कषाय, इन्द्रिय
और क्रिया । अनुक्रम से इनकी संख्या पाँच-अव्रत (हिंसा, मृषा, चौर्य, अब्रह्म व परिग्रह), चार-कषाय (क्रोध, मान, माया और लोभ), पाँच-इन्द्रियाँ (स्पर्शन, रसन, लोचन, घ्राण एवं वचन), तथा पच्चीस क्रियाएँ (मिथ्यात्व, प्रयोग, समादान, कायिकी,
आधिकरणिकी, प्रादोषिकी, पारितापनिकी, प्राणातिपातिकी, दर्शन, स्पर्शन, प्रात्यायिकी, समन्तानुपातन, अनाभोग, स्वहस्त, निसर्ग, विदार, आनयनी, अनवकांक्ष, आरम्भ, पारिग्रहिकी, माया,
मिथ्या-दर्शन, अप्रत्याख्यान, आदि) हैं। (६) • तीवूमन्दज्ञाताज्ञातभाववीर्याऽधिकरणविशेषेभ्यस्तद्विशष: ।।७।। कर्म-आस्रव (व बन्ध) में विशेषता तीव्रभाव, मन्दभाव, ज्ञातभाव,
अज्ञातभाव, वीर्य व अधिकरण की विशेषता के कारण होती है।
• अधिकरणं जीवाजीवा: ।।८।।
आद्यंसंरम्भसमारम्भारम्भयो गकृतकारितानुमतकषायविशेषैस्त्रिस्त्रिस्त्रिप्रचतुश्चैकश: ।।९।।
कर्म-आश्रव व बन्ध के अधिकरण जीव और अजीव रूप हैं। आद्य
अर्थात् प्रथम जीव-अधिकरण - संरम्भ, समारम्भ व आरम्भ के भेद से तीन; योग - मन, वचन व काया के भेद से तीन; कृत, कारित व अनुमत के भेद से तीन तथा कषाय ... क्रोध, मान, माया व लोभ के भेद से चार भेद-प्रभेद हैं।

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Binding Influx
•
Avratakasayendriyakriyāḥ
vimśatisankhyāḥ pūrvasya bhedāḥ || 6 ||
There are four types of the former i.e. Sämparāyika āsrava or binding influx. They are Avrata (Indiscipline), Kasaya (Passions), Indriya (Sensory organs), and Kriya (Activity). Further, there are, respectively, five indisciplines (Violence, Telling lies, Theft, Sexual indiscretion, and Undue accumulation with attachment there for), four passions (Anger, Pride, Deceit and Greed), five sensory organs of (touch, taste, sight, smell and speech) and twenty-five activities (falsehood, deliberate negligence, violation of vows, evil physical acts, invention and acquisition of weapons for violence, harassment and hurting of living beings, passionate acts, to permit violence and other sinful activities). (6)
Tīvramandajñātājñātabhāvavīryāadhikaraṇavisesebhyastadvisesah || 7 ||
The intensity of influx (and bondage) of karma matter particles into the soul-field depends upon the intensity or mildness; knowledge or the lack of it and quality of endeavour and implements used in carrying out an act - pious or otherwise. Adhikaraṇani jīvājīvāḥ || 8 ||
The instruments or implements of influx (and bondage) of karma into the soul-field are either animate or inanimate. (8) Adyamsamrambhasamārambhārambhayogakṛtakāri– •tänumatkaṣāyaviśesaistristristriścatuścaikaśaḥ || 9 || The former - animate agencies are in the forms of the triads of planning, preparation and execution; body, mind and speech; doing, ordering and appreciating and the passion-quartet of Anger, Pride, Deceit and Greed. (9)
•
TATTVARTHA SUTRA INFLUX: 91

pañcacatuḥpañcapañca–

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92 : तत्त्वार्थ सूत्र : आस्रव तत्त्व
• निर्वर्तनानिक्षेपसंयोगनिसर्गा द्विचतुर्द्वित्रिभेदाः परम् ।।१०।।
पर अर्थात् दूसरे अजीव-अधिकरण के निवर्तना-रचना के अन्तः व
बाह्य निर्वतना रूप दो; निक्षेप-रखना के अप्रत्यवेक्ष्ति, दुष्प्रमार्जित, सहसा व अनायोग निक्षेप रूप चार; संयोग के भक्तपान संयोग व उपकरण संयोग रूप दो तथा निसर्ग-प्रवृत्ति - मनः-निसर्ग, वचन-निसर्ग व काय-निसर्ग रूप तीन भेद-प्रभेद रूप हैं। (८-१०)
साम्परायिक कर्म आनवहेतु - १-२. ज्ञानदर्शनावरणीय कर्म के आम्रवहेतु - • तत्प्रदोषनिहवमात्सर्यान्तरायासादनोपघाता
।।११।।
ज्ञानदर्शनावरणयो:
ज्ञान अथवा ज्ञान के साधनों का प्रदोष, निन्हव, मात्सर्य, अन्तराय,
आसादन व उपघात ये ज्ञानावरणीय व दर्शनावरणीय कर्मों के आस्रव (बन्ध हेतु) हैं। (११)
३. वेदनीय कर्मानव के हेतु - • दुःखशोकतापाक्रन्दनवधपरिदेवनान्यात्मपरोभयस्थान्यसद्वेद्यस्य
।।१२।।
दुःख, शोक, ताप, आक्रन्दन, वध और परिदेवन - स्वयं करने से,
दूसरों से कराने से तथा दोनों से अशातावेदनीय-कर्म का आम्रव व बन्ध होता है। (१२)

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TATTVĀRTHA SÜTRA : INFLUX: 93
• Nirvartanāniksepasaniyoganisargadvicatur-dvitri
bhedāh parani || 10 || Those of the latter – inanimate instruments - are in the forms of -
two of Nirvartană (formation) i.e. integral formation and extraneous formation; four of Niksepa (positioning) i.e. uninspected positioning, undusted positioning, sudden positioning and careless positioning; two of Samyoga (conjunction) i.e. victuals related conjunction and other requirements related conjunction; as also three of Nisarga (natural trend) of body, mind and speech. (8-10)
Causes Of Binding Influx - 1-2. Causes Of The Influx Of Knowledge And Vision Veiling Karma - • Tatpradosaninhavamātsaryāntarāyāsādanopaghātā
Jñānadarśanāvaranayoh || 11 || Jealousy (Pradośa), concealment (Ninhava), uncharitable attitude
(Mātsarya), obstruction (Antarāya), denial (Asādana) and falsification or destruction (Upaghäta) towards them (Samyag Jñana and Darśana - Right knowledge and view) cause the influx of knowledge and view obscuring (Jñānā varanīya and Darśanāvaranīya) karmas. (11)
3. Causes Of The Influx Of Feeling Producing Karma - • Duḥkhaśokatāpakrandanavadhaparidevanānyātma
parobhayasthānyasadvedyasya || 12 || By causing pain, sorrow, harassment, crying, killing and
bewailing unto self or unto others results in the influx of unpleasant feeling producing ( 1śātāvedanīya) karma.

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94 : तत्त्वार्थ सूत्र : आम्रव तत्त्व
• भूतव्रत्यनुकम्पा दानम् सरागसंयमादियोगः क्षान्ति: शौचमिति
सद्वेद्यस्य ।।१३।। प्राणियों एवं व्रतियों पर अनुकम्पा, दान, सराग संयमादि (सराग
संयम, संयमासंयम, अकाम निर्जरा एवं बालतप) योग, क्षान्ति - क्रोध शमन, तथा शौच - लोभ शमन शातावेदनीय कर्म-आश्रव के कारण हैं। (१३)
४. मोहनीय कर्मास्रव के हेतु - • केवलिश्रुतसङ्घधर्मदेवावर्णवादो दर्शनमोहस्य ।।१४।।
केवली, श्रुत (तीर्थंकर भाषित उपदेश), संध (साधू, साध्वी, श्रावक,
श्राविका रूप चतुर्विध संध), धर्म (अहिंसा, संयम और तप रूप), एवं देव (अरिहन्त और सिद्ध) का अवर्णवाद (निंदा) दर्शनमोहनीय-कर्म के आश्रव (बन्ध हेतु) हैं। (१४)
• कषायोदयात्तीवात्मपरिणामश्चारित्रमोहस्य ।।१५।।
कषायोदय से होनेवाले तीव्र-आत्म-परिणाम चारित्र-मोहनीय कर्म के
आश्रव (बन्ध हेतु) हैं। (१५)
५. आयुष्य कर्मास्रव के हेतु - • बह्वारम्भपरिगृहत्वं च नारकस्यायुष: ।।१६।। बहुत आरम्भ और बहुत परिग्रह ये नरक-आयुष्य के बन्ध के कारण
(आनव) हैं। (१६)

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·
Bhutavratyanukampā dānami sarāgasamyamadiyogah ksantih saucamiti sadvedyasya || 13 ||
Compassion for all the living and the vowers, charity, attentiveness towards attachmental restraints such as attachmental restraint, part-restraint, involuntary restraint and ignorant penance; restraining the anger (Ksanti) and restraining the greed (Sauca) are the causes of pleasureable feeling producing (Śātā vedaniya) karma. (13)
4. Causes Of The Influx Of Deluding Karma -
Kevaliśrutasanghadharmadevāvarṇavādo
•
TATTVARTHA SUTRA INFLUX: 95
mo hasya || 14 ||
Speaking ill of or defaming the Omnisients, the scriptures, the (four-fold) order (comprising the monks, nuns, lay male followers and lay female followers), the faith (as preached by the Tirthankaras - Lords Prophets), and the Devas (objects of worship - Arihanta and Siddha) results in the influx of the Darśana-mohaniya karma or the (Right) vision deluding karma. (14)
·
Kasayodayattīvrātmapariṇāmaścāritramohasya || 15 || The acute passionate psychic state resulting from manifestation of anger, pride, deceit and greed result in Caritra—mohaniyakarma or the Conduct-deluding-karma. (15)
•
darśana
5. Causes Of The Influx Of Life-span Determining KarmaBahvarambhaparigrahatvami ca nārakasyāyusyah ||16||| Much violence and accumulation of possessions is the reason for the bonding of (or the influx of) Narakayusya or hellish lifespan yielding karma. (16)

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96 : तत्त्वार्थ सूत्र : आम्रव तत्त्व
• मायातैर्यग्योनस्य ।।१७।।
• अल्पारम्भपरिग्रहत्वं स्वभावमार्दवार्जवं च मानुषस्य । । १८
निः शीलव्रतत्वं च सर्वेषाम् ।। १९ । ।
·
के
माया तिर्यंच- आयुष्य के बन्ध की कारण (आनव) है। अल्पारम्भ, अल्प-परिग्रह, स्वभाव की मृदुता व ऋजुता ये मनुष्य- आयु बन्ध के कारण हैं । उपरोक्त के अतिरिक्त शील व व्रत हीनता सभी आयुष्यों के बन्ध की हेतु (आस्रव) हैं । ( १६ - १६)
• सरागसंयमसंयमासंयमाकामनिर्जराबालतपांसि देवस्य ।।२०।।
सराग-संयम, संयमासंयम, अकाम-निर्जरा व बाल-तप ये देव- आयुष्य के बन्ध के हेतु (आस्रव) हैं । (२०)
६. नाम कर्मास्रव के हेतु
• योगवक्रता विसंवादनं चाशुभस्य नाम्नः ।। २१ । ।
• विपरीतं शुभस्य ।।२२८८
नाम-कर्म
योगों की कुटिलता व विसंवाद या अन्यथा प्रवृत्ति अशुभ के बन्ध हेतु (आनव) हैं । इनके विपरीत अर्थात योगों की सरलता व अविसंवाद शुभ नाम-कर्म के बन्ध हेतु (आस्रव) हैं ।

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TATTVĀRTHA SÜTRA : INFLUX : 97
• Māyā tairyagyonasya || 17 || • Alpārambhaparigrahatvani svabhāvamārdavārjavani
ca mānusasya || 18 11 • Nihiśīlavratatvami ca sarvesāmi 19 || Māyā or deceit yields the influx (and the bondage) of Tiryañca
āyusya or sub-human life-span producing karma. Little (and not unnecessary) violence and possession results in the influx of human life-span producing karma. Unrighteousness and lack of vows results in the influx of all types of life-span producing karma. (16-19)
• Sarāgasa nyamasamyamāsamyamākāmanirjarā
bālatapāmisi devasya|| 20 ||| Observance of restraint with attachment, partial restraint,
unintentional expiation and ignorant penance are the cause of influx of heavenly life-span yielding karma in the soul-field. (20)
6. Causes Of The Influx Of Organic Class Determining Karma • Yogavakratāvisani vādanam cāśubhasya namnah || 21!|| • Viparītam śubhasya || 22 || The crookedness of Yoga (thought, action and speech) and
Visamivādana i.e. misleading, false behaviour or causing dissensions among others result in the influx (and bondage) of Aśubha-nāma-karma or inauspicious organic class yielding karma into the soul-field. The opposite i.e. strightforwardness of thought, action and speech as well as Avisamvādana or genuine behaviour, adherence to truth and healing dissensions results in the influx of Subha-namakarma or auspicious organic class yielding karma.

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98 : तत्त्वार्थ सूत्र : आम्रव तत्त्व
• दर्शनविशद्धिविनयसम्पन्नता शीलवतेष्वनतिचारोऽभीक्ष्णं ज्ञानोपयोग
संवेगौ शक्तितस्त्यागतपसी संघसाधसमाधिवैयावृत्त्यकरणमर्हदाचार्य-- बहुश्रुतप्रवचनभक्तिरावश्यकापरिहाणिर्मार्गप्रभावनाप्रवचनवत्सलमिति तीर्थंकरत्त्वस्य ।। २३।।
दर्शन-विशुद्धि, विनयसंपन्नता, शील व व्रतों का अनतिचार पालन,
ज्ञान-साधना में निरंतर प्रवृत्ति, सतत संवेग, शक्ति के अनुसार त्याग और तप, संध और साधु की समाधि और वेयावृत्त्य करना; अरिहन्त, आचार्य, बहुश्रुत तथा प्रवचन की भक्ति करना, आवश्यकों का परिपालन, मोक्ष-मार्ग की प्रभावना करना, प्रवचन-वात्सल्य (स्वधर्मी-वात्सल्य) ये सब तीर्थङ्कर-नाम-कर्म के बन्धा हेतु (आस्रव) हैं। (२१-२३)
७. गोत्र कर्मास्रव के हेतु - • परात्मनिन्दाप्रशंसे सदसद्गुणाच्छादनोद्भावने च नीचैर्गोत्रस्य
। (२४।। • तद्विपर्ययो नीचैवृत्त्यनुत्सेको चोत्तरस्य ।। २५।।
परनिन्दा, आत्म-प्रशंसा, सद्गुणों का आच्छादन व असद्गुणों का
प्रकाशन ये नीच-गोत्र के बन्ध के (आश्रव) कारण हैं। इनके विपरीत अर्थात् पर-प्रशंसा, आत्मालोचन, सद्गुण-प्रकायन व अ असद्गुणाच्छादन तथा नम्रवृत्ति व निरभिमानता उच्च-गोत्र के आम्नव (व बन्ध) के कारण हैं। (२४-२५)

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TATTVĀRTHA SŪTRA: INFLUX : 99
Darsanaviśuddhirvinayasampannatā śīlavratesvanaticăroabhīksanani jñānopayogasami vegausaktitasya tyāgatapasi sarghasādhusamādhivaiyávrtya karanamarhadācāryabahuśrutapravacanabhaktirāvasyakā parihānirmārgaprabhāvanā pravacanavatsalatvamiti
tīrthakrttvasya || 23 || Purity of views and attitude, humble and respectful attitude
towards things spiritual, flawless adherence to righteousness and vows, continuous endeavour in gaining (right) knowledge and ever present desire for spiritual salvation, renunciation and penance as per one's capacity, to ensure well-being and to serve the four-fold order, in general, and the ordained ascetics, in particular, deep devotion towards the preceptors, the masters, the learned, and the words of the Lords Prophets (contained in the canonical literature), unfaltering adherence to the daily spiritual practices designated as Āvasyakas or necessary-practices, to promote the path (of spiritual salvation) and affection towards the faithfuls results in the influx (and bondage) of the kind of karma-matter that go into the making of the Lord Prophet's physique. (21-23)
7. Causes Of The Influx Of Status Determining Karma - • Parātmanindāpraśamse sadasadgunācchādanodbhā
vane ca nicairgotrasya || 24 |||
Tadviparyayo nicairvrttyanutsekau cottarasya || 25 ||| To condemn others, and praise the self; to conceal the existing
qualities (of others) and to boast of the non-existent ones (in the self) results in the influx (and the bondage) into the soulfield of the Nīca-gotra--karma or low status giving karma. The opposite of the abovementioned and the humble attitude and lack of pride results in the influx (and bondage) of the high status giving karma. (24–25)

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100: तत्त्वार्थ सूत्र : आस्रव तत्त्व
८. अन्तराय कर्मानव के हेतु -
विघ्नकरणमन्तरायस्य ॥ २६ ॥ ॥
( शुभ कार्यों में) विघ्न डालना अन्तराय - कर्म के बन्ध का कारण है। (२६)

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TATTVĀRTHA SŪTRA: INFLUX: 101
The causes of the influx of Weal Obstructing Karma
Vighnakaranamantarāyasya || 26 ||
To cause impediments (in the pious and auspicious acts) results in the influx (and bondage) of Antaraya-karma or (weal pleasure and auspiciousness) obstructing karma. (26)

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वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम सूत्राणि
7
व्रत और दाब
VOWS AND CHARITY
VĀCAKA UMĀSVĀTI'S TATTVĀRTHĀDHIGAMA SŪTRĀNI

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अध्याय-७
व्रत और दान
आ
ध्यात्मिकता के सन्दर्भ में जैन परम्परा में व्रत और दान का विशेष स्थान है । इस अध्याय में इन्हीं का सविस्तार वर्णन किया गया है I
व्रत-स्वरूप
• हिंसाऽनृतस्तेयाऽब्रह्मपरिगृहेभ्यो विरतिर्व्रतम् ।।१।।
हिंसा, असत्य, चोरी, मैथुन व परिग्रह से ( मन, वचन व काया द्वारा) विरत होना ही व्रत है । (१)
तत्त्वार्थ सूत्र
• देशसर्वतोऽणुमहती ।।२।।
आंशिक विरति अणुव्रत व सम्पूर्ण विरति महाव्रत
व्रत-भावनाएँ
• तत्स्थैर्यार्थं भावना: पंच पंच (३५
उन (उपरोक्त सूत्रों में वर्णित व्रतों) को स्थिर करने के लिये प्रत्येक की पाँच पाँच भावनाएँ हैं । (३)
23 प्रत्येक व्रत को स्थिर करने वाली पाँच-पाँच भावनाएँ निम्नानुसार हैं : ईर्यासमिति, मनोगुप्ति, एषणासमिति,
अहिंसा-व्रत
आलोकितपानभोजन |
-
-
हैं । (२)

सत्यव्रत अनुवीचिभाषण, क्रोधप्रत्याख्यान, लोभप्रत्याख्यान, निर्भयता व हास्यप्रत्याख्यान । अचौर्यव्रत अनुवीचि अवग्रहयाचन, अभीक्ष्णअवग्रहयाचन, अवग्रहावधारण, स्वधर्मी से अवग्रहयाचन व अनुज्ञापितपानभोजन ।
ब्रह्मचर्यव्रत सेवितशयन वर्जन, कामकथा वर्जन, परलिंगाावलोकन वर्जन, पूर्वरतिस्मरण वर्जन व प्रणीतरस भोजन वर्जन ।
अपरिग्रहव्रत
मनोज्ञ या अमनोज्ञ स्पर्श, रस, गन्ध, रूप तथा शब्द पर समभाव रखना ।

आदाननिक्षेपणासमिति
व

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TATTVĀRTHA SŪTRA
CHAPTER – 7 VOWS AND CHARITY
· In the context of spirituality vows and charity enjoy a
1 distinguished place in the hierarchy of the worthy acts in the Jaina-tradition. Following is a detailed exposition on these issues.
Form Of Vows - • Himšanrtasteyāabrahmaparigrahebhyo
viratirvratam || 1 || Vows mean - to refrain from or to renounce violence, untruth,
theft, sexual indiscretion and encumbrance (disproportionate and conspicuous possessions and attachment there to) (through
body, mind and speech). (1) • Deśasarvato'numahati || 2 || Partial renouncement (of the above-mentioned - violence, untruth,
theft, sexual indiscretion and attachment to possessions) is taking minor vows (Anu-vrata) while complete renunciation is to take the great vows (Mahāvrata). (2)
Active Aids For Proper Discharge Of The Vows - • Tatsthairyārthami bhavanāḥ pañca pañca || 3 || In order to render them (vows) steady, there are five active aids
associated with each of them?4. (3)
24 The active aids associated with each of these vows are as follows : - Non-violence - Careful movements, restrained thoughts, careful
acquisition of food and other necessities, careful upkeep of equipage,
careful disposal of waste and eating and drinking in day-light only. Truth - Thoughtful speech, refraining from anger, greed and banter, and
fearlessness.

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106 : तत्त्वार्थ सूत्र : व्रत और भावनाएँ
अन्य सहयोगी भावनाएँ - • हिंसादिष्विहामुत्र चापायावद्यदर्शनम् ।।४।। • दुःखमेव वा ।।५।।
मैत्रीप्रमोदकारुण्यमाध्यस्थ्यानि सत्त्वगुणाधिकक्लिश्यमाना विनेयेषु।। जगत्कायस्वभावौ च संवेगवैराग्यार्थम् ।।७।। हिसा आदि पाँच दोषों में इहलोक में आपत्ति तथा परलोक में अनिष्ट का चिंतन करना।
अथवा इन दोषों में दुःख ही है, ऐसा चिंतन करना। • प्राणीमात्र के प्रति मैत्री-भाव, गुणाधिकों के प्रति प्रमोद-भाव,
दुःखियों के प्रति करुणा-भाव तथा अयोग्य-अपात्रों के प्रति माध्यस्थ-भाव रखना। संवेग तथा वैराग्य के लिये जगत् व काया के स्वभावों का
चिंतन करना। (४-७) १. हिंसा - • प्रमत्तयोगात् प्राणव्यपरोपणम् हिंसा ।।८।। प्रमत्त-योग से (प्रमाद पूर्वक) हुवा प्राण-वध हिंसा है। (८)
Non-Stealing - Thoughtfulness in asking for palce for stay once or
repeatedly from the followers of own faith or from others, to decide upon the extent of space before asking for it and to eat and drink
after obtaining permission of one's superiors or masters. Sexual continence - Not using the beds laid upon by members of
opposite sex or hermophrodites, not to indulge in sex-talk, not to look at the erotic body-parts of the members of opposite sex, not to recall past sexual experiences and not to consume stimulant food or
drink. Non-attachment to possessions - To have equanimity of thoughts
when exposed to pleasant or unpleasant touch, taste, smell, sight or sound encourages one from inculcating attachment towards one's possessions.

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Other Helpful Reflections --
Himisādisvihāmutra cāpāyāvadyadarśanami || 4 || Duḥkhameva vā || 5 ||
Maitrīpramodakāruṇyamādhyasthyāni
•
•
•
•
TATTVĀRTHA SUTRA : VOWS AND CHARITY: 107
dhikaklisyamānāvineyesu || 6 ||
Jagatkāyasvabhāvau ca samvegavairāgyārthani || 7 ||
(Further) to continously think and meditate on the following helps the spiritual aspirant to steadfastly adhere to his accepted vows and to discharge them properly:
•
•
sattvaguṇā
that the five vices of violence, untruth etc. only yield trouble in this life and misfortune in the next,
that they are the cause of pain only,
• to have a feeling of friendliness towards all living beings, that of joy towards the virtuous, that of pity towards the inflicted and that of neutrality towards the offal.
To continuously reflect upon the true nature and form of the universe and the body to ensure detachment towards the worldly objects and a strong desire for spiritual salvation. (4-7)
1. Violence
• Pramattayogāt prāṇavyaparopaṇani hinisā || 8 || The destruction of vitalities of any living being through negligent acts of mind, body and speech is termed as violence. This emphasizes the need for exercising utmost care to ensure that we do not cause any hurt to any living being by any of our acts. (8)

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108 : तत्त्वार्थ सूत्र : व्रत और भावनाएँ
२. असत्य - • असदभिणानमनृतम् ।।९।। असत् को स्थापित करना अनृत्-असत्य है। (६) ३. चौर्य - • अदत्तादानम् स्तेयम् ।।१०।। (स्वामी द्वारा) अदत्त किसी वस्तु को लेना चोरी है। (१०)
४. अब्रह्म - • मैथुनमब्रह्म ।।११।। (मनसा, वाचा, कर्मणा) मैथुन का सेवन ही अब्रह्म है। (११) ५. परिग्रह - • मूर्छा परिगृहः ।।१२।। (वस्तुओं में) ममत्व-भाव, आसक्तिभाव, गृद्धि या मूर्छा रखना ही
परिग्रह है। (१२) व्रती - • नि:शल्यो व्रती ।।१३।। शल्य-रहित' ही व्रती है। (१३)
• अगार्योनगार्यश्च ।।१४।। व्रती (दो प्रकार के) अगारी - गृहस्थ तथा अनगार - गृहत्यागी होते
हैं। (१४)
25
शल्य तीन हैं - कपट या ठगने की प्रवृत्ति, निदान या भोगों की लालसा, व मिथ्या-दर्शन या यथार्थ पर प्रतीति न होना । जव तक इन शल्यों का प्रयत्न पूर्वक निवारण नहीं कर लिया जाता तब तक व्यक्ति व्रतों में स्थिर नहीं रह सकता है, तथा उसे सही अर्थों में व्रती नहीं कहा जा सकता है ।

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TATTVÄRTHA SŪTRA: VOWS AND CHARITY : 109
2. Untruth - • Asadabhidhānamanytani || 9 || To state or establish something false or the way it is not, is
untruth. (9) 3. Stealing • Adattādānam steyam || 10 || To take something without being given (by its rightful owner) is
theft. (10) 4. Sexual Default - • Maithunamabrahma || 11 || Sexual indulgence through body, mind and speech is sexual
default (Abrahma). (11) 5. Encumbrance - • Mürccha parigrahaḥ || 12 || To have attachment towards what one has is encumbrance or
Parigraha. (12)
The Vower -
• Nihsalyo vrati || 13 ||| Vratī or the vower is one who is without the (spiritual) sting or
thorn. (13) • Agāryanagāryaśca || 14 || Vowers are either householders (Agārī) or house-renouncers
(Grihatyāgi Anagāra). (14)
20
• The thorns or spiritual stings are three – False pretensions with a
view to deceive some one (Dambha), Insatiable desire for sensual pleasures (Nidāna), and Lack of belief in the reality (Mithyādarśana). Unless these are surmounted, no-one can truly adhere to
one's vows and can hardly be called a vower (Vratī).

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110 : तत्त्वार्थ सूत्र : व्रत और भावनाएँ
• अणुव्रतोऽगारी ।। १५ ।।
• दिग्देशानर्थदण्डविरतिसामायिक पौषधोपवासोपभोगपरिभो-परिमाणाऽतिथिसंविभागवतसंपन्नश्च ।। १६ ।।
• मारणान्तिकीं संलेखनां जोषिता ।।१७।।
ग्रहस्थ-व्रती अणुव्रतधारी होता है ।
वह दिग्विरति, देशविरति, अनर्थदण्ड- विरति (रूप तीन गुणव्रतों तथा ), सामायिक, पौषधोपवास, उपभोग-परिभोग- परिमाण, व अतिथिसंविभाग (रूप चार शिक्षाव्रतों) से भी संपन्न होता है ।
तथा वह मारणान्तिक संलेखना का आराधक भी होता है। (१५-१७)

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•
•
•
TATTVARTHA SUTRA VOWS AND CHARITY: 111
Anuvratoagārī || 15 ||
Digdeśanarthadandaviratisāmāyikapausadhopavā so-pabhogaparibhogaparimāṇāatithisamvibhā gavrata sampannaśca|| 16 ||
Māraṇāntikīni samilekhanāṁ jositā||17|||
The householder vower is the one who adheres to the minor vows (of non-violence, truth, non-theft, sexual discretion and limited possession without attachment there to).
He is also enriched by the observance of vows called direction restricting vow (Digvirati), Area restricting vow (Desavirati), refraining from self-inflicting purposeless punishment (Anarthadanda virati ) on himself (these three vows have been grouped as three Gunavratas or quality of renouncement enhancing vows); observance of periods of equanimity (Sāmāyika), observance of fasting and spiritual practices for the whole day and night on auspicious days such as the eighth and the fourteenth of the lunar fortnights (Pausadhopavāsa), restriction of the items of use both one time and recurrent (Upabhoga-paribhoga-parimana vrata) (This vow also enjoins upon him not to pursue highly violent means of livelihood) and to share the food etc. with the sanyasins i.e. to look after their needs in general (Atithi samvibhāga vrata) (these four have, again, been grouped as four Śikśā-vratas or educative or training oriented towards accepting great vows - vows).

Also, he practices the end-practice of dying a voluntary peaceful death in a state of equanimity, called Maraṇāntikī Samilekhana or Samādhimaraṇa, (15-17)
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112 : तत्त्वार्थ सूत्र : व्रत और भावनाएं
सम्यग्दर्शन के अतिचार - .. शंकाकांक्षाविचिकित्साऽन्यदृष्टिप्रशंसासंस्तवा: सम्यग्दृष्टेर
तिचारा: ।।१८।। सम्यग्दर्शन के पाँच अतिचार हैं - शंका, कांक्षा, विचिकित्सा,
अन्यदृष्टिप्रशंसा व अन्यदृष्टिसंस्तव । (१८)
व्रतों के अतिचार - • व्रतशीलेषु पंच पंच यथाक्रमम् ।।१९।। अणुव्रतों और शीलों के पाँच पाँच अतिचार (पूर्वोक्त) क्रम से इस
प्रकार हैं - (१६)
१. अहिंसाव्रत - • बन्धवधछविच्छेदाऽतिभारारोपणाऽन्नपाननिरोधा: ।।२०।। (प्रथम अहिंसा अणुव्रत के पाँच अतिचार हैं) - बन्ध, वध
क्षत-विक्षत करना, अतिभारारोपण व अन्न-पान का निरोध या दाना-पानी न देना। (२०)
२. सत्यव्रत - • मिटयोपदेशरहस्याभ्याख्यानकूटलेखक्रियान्यासापहारसाकार मन्त्रभेदा: ।।२१।।
(दूसरे सत्याणुव्रत के पाँच अतिचार हैं) - मिथ्या-उपदेश, किसी का
रहस्योद्घाटन, जाली दस्तावेज बनाना, अमानत में खयानत करना तथा गुप्त मन्त्रणा को प्रकट कर देना । (२१)

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TATTVĀRTHA SŪTRA: VOWS AND CHARITY: 113
Flaws Of Right-Vision – • Śarikākāriksāvicikitsaanyadrstipraśanisāsamistavāḥ
||18|| The five flaws that go to tarnish the right view or right inclination
of a believer are - Doubt (Sarkā), Longing (Kāriksā), Inconsistency of belief (Vicikitsā), Praise for the alien view (Paradrstipraśamisā) and communion with the alien view (Paradrsti samistava). (18)
Flaws Of The Vows – • Vrataśīlesu pasca pañca yathākramami || 19 || The excesses of the minor vows and supplememtary vows (to
ensure righteousness) are five for each vow, in the laid down order (mentioned earlier) - (19)
1. Vow Of Non-violence • Bandhavadhachavicchedāatibhārāropanāannapāna
nirodhāh | 2011 The five flaws of the first minor vow of non-violence are - Tying
up or penning to prevent free movement (Bandha), To beat or kill (Vadha), To cut or pierce any organ (Chaviccheda), To overload (Atibhārāropana) and Not to feed and water adequately (Annapāna nirodha). (20)
2. Vow Of Truthfulness - • Mithyopadeśarahasyābhyākhyānakūtalekhakriyānya
sāpahārasākāramantrabhedāh || 21 || The five flaws of the second minor vow of truthfulness are -- False
instruction, telling of secret, forgery, embezzlement and to expose the deliberations done in confidence. (21)

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114 : तत्त्वार्थ सूत्र : व्रत और भावनाएँ
३. अचौर्यव्रत
स्तेनप्रयो गतदाहृतादानविरुद्धराज्यातिक्रमही नाधिकमानोन्मान प्रतिरूपकव्यवहारा: ।।२२।।
( तीसरे अचौर्याणुव्रत के पाँच अतिचार हैं ) चोरी करने के लिये प्रेरित करना, चोरी की वस्तु लेना, राज्य द्वारा आरोपित कर की चोरी करना, कम या ज्यादा नापना- तोलना तथा नकली वस्तु या मुद्रा प्रचलित करना । (२२)
४. ब्रह्मचर्यव्रत -
• परविवाहकरणे त्वरपरिगृहीताऽपरिगृही तागमनाऽनङ् गक्रीड़ातीकामाभिनिवेश: ।।२३
( चाथे ब्रह्मचर्यणुव्रत के पाँच अतिचार हैं) परविबाहकरण, अपरिगृहीतागमन, अनङ्गक्रीड़ा तथा
इत्वरपरिगृहीतागमन, तीव्रकामाभिनिवेश। (२३)
५. परिग्रह परिमाणव्रत
•
क्षेत्रवास्तुहिरण्यसुवर्णधनधान्यदासीदासकुप्यप्रमाणातिक्रमाः । । २४५
क्षेत्र- वास्तु
(पाँचवें परिग्रह परिमाणाणुव्रत के पाँच अतिचार हैं)
( ज़मीन - भवन), चाँदी - सोना, धन-धान्य, दासी दास, वस्त्र - पात्र के निश्चित किये गए परिमाण का उल्लंधन करना । (२४)
दिग्विरतिव्रत
६.
• ऊर्ध्वाधस्तिर्यग्व्यतिक्रमक्षेत्रवृद्धिस्मृत्यन्तर्धानानि ।। २५ । ।
प्रथम गुणव्रत
दिविरति के पाँच अतिचार हैं
परिमाणातिक्रम, अधो-दिशा परिमाणातिक्रम, परिमाणातिक्रम, मर्यादित क्षेत्र में वृद्धि तथा की हुई मर्यादा को
भूल जाना । (२५)

ऊर्ध्व-दिशा
तिर्यग्दिशा

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TATTVĀRTHA SŪTRA: VOWS AND CHARITY : 115
.
3. Vow Of Non-Stealing• Stenaprayogatadāhrtādānaviruddharājyātikramahīnā
-dhikamānon mānapratirūpakavyavahārāḥ || 22 || To encourage to steal, to receive stolen goods, to evade taxes
imposed by law of the land, to use false weights and measures, and to put false goods or currency in ciculation are the five
flaws of the third minor vow of non-stealing. (22) 4. Vow Of Sexual Discretion - • Paravivāhakaranetvaraparigrhītāgamanānangakrīdā
tīvrakāmābhinivesāh || 23 || The flaws of the fourth minor vow of sexual discretion are – to
arrange the marriages of others (for whom one is not responsible), to have sexual relations with a member of the opposite sex married to some one else, or unmarried, to
indulge in erotic activity and an intense desire for sexual act. 5. Vow Of Limited Encumbrance - • Ksetravāstuhiranyasuvarnadhanadhānyadāsīdāsa
kupyaparimānātikramah || 24 || Five flaws pertaining to the fifth minor vow of limiting one's
encumbrance are - to exceed the limits laid down (at the time of taking the vow) for lands and buildings, for silver and gold, for the animals and grains, for the male and female servants
and for the clothes and utensils. (24) 6. Vow Of Limiting Directions - • Ürdhvādhastiryagvyatikramaksetravrddhismrtyan
tardhānāni || 25 || The excesses of the this vow of limiting the extent of movement in
the ten directions namely four cardinal ones, four diagonal ones, vertically above and vertically below - are to.exceed the laid down limits and to forget the laid down limits. (25)

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116 : तत्त्वार्थ सूत्र व्रत और भावनाएँ
७. देशविरतिव्रत
• आनयनप्रेष्यप्रयोगशब्दरूपानुपातपुद्गलक्षेपा: २६
द्वितीय गुणवत
देशविरति या देशावकाशिक-व्रत के पाँच अतिचार हैं आनयनप्रयोग, प्रेष्यप्रयोग, शब्दानुपात, रूपानुपात तथा पुद्गलप्रक्षेप । (२६)
८. अनर्थदण्ड विरमणव्रत
• कन्दर्प कौत्कुच्यमौ खर्याऽसमीक्ष्याधिकरणोपभोगाधिकत्वानि ।। २७।। अनर्थदण्डविरति व्रत के पाँच अतिचार हैं। कन्दर्प, कौत्कुच्य, मौखर्य, असमीक्ष्याधिकरण तथा उपभोगाधिकत्व । (२७)
-
तृतीय गुणव्रत
६. सामायिकव्रत
•
योगदुष्प्रणिधानाऽनादरस्मृत्यनुपस्थापनानि ।। २८ ।।
योग (मनः,
प्रथम शिक्षाव्रत सामायिकव्रत के पाँच अतिचार हैं काय व वचन) दुष्प्रणिधान, अनादर तथा स्मृति- अनुस्थापन सामायिक की स्मृति न रहना । ( २८ )
-

-

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TATTVĀRTHA SŪTRA: VOWS AND CHARITY : 117
7. Vow Of Limiting The Area Of Operation -- • Ānayanapresyaprayogaśabdarūpānupātapudgala
praksepāh || 26 ||
Five flaws of the second qualitative vow of limiting the area of
activity are - get requisite things from out-side the limited area by sending a message or by sending some one to fetch them; by attracting some one's attention from out-side the limited area by calling him, by making a sign to him or by throwing something at him in order to get something done what the vower cannot do due to the limits set for this vow. These are considered as infractions of the vow as these are construed as circumvention of the vow. (26)
8. Vow To Renounce Unpurposive Punishment - • Kandarpakautkucyamaukharyāasamīksyādhikarana
upabhogādhikatvāni || 27 ||
Five flaws of the third qualitative vow of refraining from inflicting
unpurposive punishment are - amorous talk, amorous gesticulation, irrelevant and shameless verbosity, thoughtless lending of implements of violence to others and accumulation of more than necessary items of use and pleasure. (27)
9. Sāmāyika Vow - • Yogaduspranidhānaanādarasmrtyanusthāpanāni || 28|| Five flaws of the first educative vow of observing periods of
equanimity (Sāmāyika) are – improper thoughts, improper body movements, improper speech during the period, showing disrespect for the observance of this practice and forgetfulness during the Sāmāyika. (28)

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118 : तत्त्वार्थ सूत्र : व्रत और भावनाएं
१०. पोषधोपवासव्रत - • अप्रत्यवेक्षिताऽप्रमार्जितोत्सगीदाननिक्षेपसंस्तारोपक्रम
णाऽनादरस्मृत्यनुपस्थापनानि ।।२९।।
द्वितीय शिक्षाव्रत - पोषधोपवास-व्रत के पाँच अतिचार हैं -
अप्रत्यवेक्षित और अप्रमार्जित जगह में उत्सर्ग, अप्रत्यवेक्षित और अप्रमार्जित जगह में आदान-निक्षेप, अप्रत्यवेक्षित और अप्रमार्जित संस्तार का उपक्रम, अनादर तथा स्मृतिअनुस्थापन - पोषधोपवास की स्मृति न रहना। (२६)
११. भोगोपभोगव्रत - सचित्तसंबद्धसंमिश्राभिषवदुष्पक्वाहारा: ।।३०।।
तृतीय शिक्षाव्रत - भागोपभोगव्रत के पाँच अतिचार हैं - सचित्ताहार,
सचित्तसंबद्धाहार, सचित्तसंमिश्रिताहार, अभिषवाहार तथा दुष्पक्वाहार। (३०)
१२. अतिथिसंविभागवत - • चित्तनिक्षेपपिधानपरव्यपदेशमात्सर्यकालातिक्रमा: । (३१ ।
चतुर्थ शिक्षाव्रत - अतिथिसंविभागवत के पाँच अतिचार हैं -
सचित्तनिक्ष्प, सचित्तपिधान, परव्यपदेश, मात्सर्य तथा कालातिक्रम। (३१)

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TATTVĀRTHA SUTRA: VOWS AND CHARITY: 119
10. Vow Of Pausadha And Fasting - • Apratyaveksitāapramārjitaotsargādānaniksepasamis
tāropakramanāanādarasmrtyanusthāpanāni || 29 ||
Five flaws of the second educative vow of observing fasts and
spiritual practices for the whole day and night (Pausadhopavāsa) are - disposal in uninspected and unswept places, putting equipage in uninspected and unswept places, to spread one's bedding on uninspected and unswept place, showing disrespect for Pausadhopavāsa and forgetfulness during the observance. (29)
11. Vow Of Limiting Consumables - • Sacittasambaddhasammmiśrābhisavaduspakvāhārāh
|| 30 || Five excesses of the third educative vow of limiting eatables and
(Upabhoga-Paribhoga-parimāna vrata) are - to consume raw food, raw associated food, raw mixed food, fermented food and illcooked food. (30)
12. Vow Of Sharing - • Sacittaniksepapidhānaparavyapadeśamātsaryakālāti
kramāh || 31 ||
Five flaws of the fourth educative vow of sharing with the
ordinated ascetics - monks and nuns - are - placing cooked food with raw food, covering cooked food with raw food, (with an intent of not giving it) falsely claim own thing to be that of other's, jealousy and untimely request with an intent of not giving. (31)

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120 : तत्त्वार्थ सूत्र : व्रत और भावनाएँ
संलेखनाव्रत -
• जैवितमरणाशंसामित्रानुरागसु खानुबन्धनिदानकरणानि ।। ३२।।
अन्तिम मारणान्तिक संलेखनाव्रत के पाँच अतिचार हैं जीविताशंसा, मरणाशंसा, मित्रानुराग, सुखानुबन्ध तथा निदानकरण । (३२)
दान
अनुग्रहार्थं स्वस्यातिसर्गो दानम् ।।३३।।
अनुग्रह करने के लिये अपनी वस्तु का त्याग करना दान
• विधिद्रव्यदातृपात्रविशेषात्तद्विशेषः ।। ३४ ।
विधि, देय-वस्तु, दाता और ग्राहक की विशेषता से दान की विशेषता है । (३४)

है । (३३)

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TATTVĀRTHA SŪTRA: VOWS AND CHARITY : 121
The Vow Of Fast Unto Death - • Jīvitamaranāśamisāmitrānurāgasukhānubandhnidā
nakaranāni || 32 || Five flaws of the final vow of observing the end-practice of dying
peacefully with equanimity by accepting fast unto death are - desire to live on, desire to die quickly, keeping attachments with friends, associates and relatives, to recall earlier felt pleasures and to entertain a desire for future in this birth and the next or both. (32)
Charity - • Anugrahārtham svasyatisargo dānani || 33 || To give away one's own thing to the other for kindness (other's
welfare) is charity. (33)
Vidhidravyadātrpātrāttadvisesah || 34 || The quality of charity lies in the qualities of the object given, the
mind-set of the giver, that of the receiver and the way it is given. (33–34)

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Page #170

| वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम सूत्राणि ।
बन्ध-तत्त्व THE BONDAGE
-
-
-
| VĀCAKA UMĀSVĀTI'S TATTVĀRTHĀDHIGAMA SŪTRĀNI

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अध्याय-८
बन्ध-तत्त्व
त्त्वों के वर्णन क्रम में छठे अध्याय में आसव-तत्त्व का वर्णन करने के उपरान्त अब शास्त्रकार इस अध्याय में बन्ध-तत्त्व का वर्णन करते हैं ।
त
तत्त्वार्थ सूत्र
बन्धहेतु -
• मिथ्यादर्शनाविरतिप्रमादकषाययोगा बन्धहेतवः ।।१।
मिथ्या-दर्शन, अविरति, प्रमाद, कषाय तथा योग ये बन्ध के हेतु या कारण हैं । (१)
बन्ध - स्वरूप
• सकषायत्वाज्जीव: कर्मणो योग्यान् पुद्गलानादत्ते (२००
सः बन्धः (३८८
कषाय के कारण जीव कर्म- पुद्गलों को ग्रहण करता है । वही बन्ध है । (२-३)
बन्ध के प्रकार
• प्रकृतिस्थित्यनुभावप्रदेशस्तद्विधयः । । ४
प्रकृतिबन्ध, स्थितिबन्ध, अनुभावबन्ध तथा प्रदेशबन्ध ये बन्ध के चार प्रकार हैं । (४)

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TATTVĀRTHA SŪTRA
CHAPTER-8 THE BONDAGE
I n the order of description of fundamental verities, the AśravaI tattva or the ‘Influx’ was described in the sixth chapter. In this chapter the venerable author describes the Bandha-tattva or the fundamental of (karmic) 'Bondage'.
Causes Of Bondage - • Mithyādarśanāviratipramādakasāyayogā bandhahet
avah || 1 || The causes of bondage of karma-matter with the soul are - False
view or false inclination, absence of discipline, negligence, passions and the activities of the mind, body and speech. (1)
Bondage - • Sakasāyatvajjīvaha karmano yogyān pudgalānādatte
|| 2 || • Sa bandhaḥ || 3 ||
Due to passions the soul gets attached to the material particles of
karma. This is termed as bondage. (2-3)
Types Of Bondages - • Prakrtisthityānubhāvapradeśāstadvidhayah || 4 || The types of bondage are - Quality-bondage, Durational-bondage,
Intensity of bondage and Quantity-bondage. (4)

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126 : तत्त्वार्थ सूत्र : बन्ध-तत्त्व
प्रकृति-बन्ध • आयो ज्ञानदर्शनावरणवेदनीयमोहनीयायुष्कनामगोत्रान्तराया: ।।५।।
प्रथम प्रकृतिबन्ध के ज्ञानावरणीय, दर्शनावरणीय, वेदनीय, मोहनीय,
आयु, नाम, गोत्र तथा अन्तराय ये आट रूप हैं। (५)
• पंचनवद्वयष्टाविंशतिचतुर्द्विचत्वारिंशद्विपंचभेदा यथाक्रमम् ।।६।।
इन आठों के अनुक्रम से पाँच, नौ, दो, अट्ठाईस, चार, बयालीस, दो __ और पाँच भेद हैं। (६)
• मत्यादीनाम् ।।७।।
पहले ज्ञानावरणीय-कर्म के मतिज्ञानावरणीय, श्रृतज्ञानावरणीय, अवधि
ज्ञानावरणीय, मनःपर्यायज्ञानावरणीय तथा केवलज्ञानावरणीय रूपी पाँच उत्तर भेद हैं। (७)
• चक्षुरचक्षुरवधिकेवलानाम् निद्रानिद्रानिदाप्रचलाचलाचलास्त्यान
गृद्धिवेदनीयानि च ।।८।।
दर्शनावरणीय कर्म के चक्षुदर्शनावरणीय, अचक्षु-दर्शनावरणीय,
अवधि-दर्शनावरणीय, केवल-दर्शनावरणीय, निद्रावेदनीय दर्शना-- वरणीय, निद्रा--निद्रा-वेदनीय-दर्शनावरणीय, प्रचलावेदनीय-दर्शनावरणीय, प्रचला-प्रचलावेदनीय-दर्शनावरणीय तथा स्त्यानगृद्धिदर्शनावरणीय, ये नो उत्तर भेद हैं। (८.)

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TATTVĀRTHA SŪTRA : BONDAGE : 127
Quality Bondage - • Adyo jñānadarśanāvaranavedaniyamohanīyāyuskanā
magotrāntarāyāḥ || 5 || The types of the first form i.e. nature of bondage are - (Right)
Knowledge obscuring karma, (Right) view obscuring karma, feeling producing karma, deluding karma, life-span determining karma, physique determining karma, status determining karma, and weal obstructing karma. (5)
.
Pancanavadvyastāvimisáticaturdvicatvārimśaddvi
pañcabheda yathākramami || 6 || These eight types of nature of bondages have, in turn, five, nine,
two, twenty-eight, four, forty-two, two and five subcategories. (6)
Matyādīnāmi || 7 || The five sub-types of the first (The right-knowledge obscuring
karma) are – Sensory knowledge obscuring karma, Scriptural knowledge obscuring karma, Clairvoyant knowledge obscuring karma, Telepathic knowledge obscuring karma, and Omniscience obscuring karma. (7)
• Caksuracaksuravadhikevalānāmi nidrānidrānidrāpra
calāpracalāpracalāstyānagrddhivedanīyāni ca || 8 || The nine sub-types of (Right) view obscuring karma are - Visual
conation obscuring karma, Non-visual conation obscuring karma, Clairvoyant conation obscuring karma, Omniscient conation obscuring karma, Obscured conation due to sleep, Obscured conation due to deep sleep, Obscured conation due to drowsiness, Obscured conation due to deep drowsiness and Obscured conation due to somnambulism. (8)

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128 : तत्त्वार्थ सूत्र : बन्ध-तत्त्व
• सदसद्वद्ये ।।९।।
वेदनीय कर्म के सद् - सातावेदनीय तथा असद् - असाता वेदनीय ये
दो भेद हैं । (६)
दर्शनचारित्रमोहनीयकषायनोकषायवेदनीयाख्यास्त्रिद्विषोडषनवभेदा: सम्यक्त्वमिथ्यात्वतदुभयानि कषायनोकषायावनन्तानुबन्ध्यप्रत्याख्यान प्रत्याख्यानावरणसंज्वलनविकल्पाश्चैकश: क्रोधमानमायालोभा: हास्य रत्यरतिशोकभयजुगुप्सास्त्रीपुंनपुंसक वेदाः ।।१०।।
मोहनीयकर्म के दो भेद हैं - दर्शनमोहनीय तथा चारित्रमोहनीय।
दर्शनमोहनीय के तीन रूप हैं - सम्यक्त्व-मोहनीय, मिथ्यात्व-मोहनीय, और तदुभय अर्थात् सम्यक्तव-मिथ्यात्वमोहनीय। चारित्रमोहनीय के दो भेद हैं - कषाय-चारित्रमोहनीय व नोकषाय-चारित्रमोहनीय। कषाय पुनः चार हैं - क्रोध, मान, माया
और लोभ जिनमें प्रत्येक के चार चार भेद हैं - संज्वलन, प्रत्याख्यान, अप्रत्याख्यान व अनन्तानुबन्धी इस प्रकार कषाय-चारित्रमोहनीय के सोलह भेद हुवे; इनमें नोकषाय-चारित्रमोहनीय के नो भेद - हास्य, रति, अरति, शोक, भय, जुगुप्सा, स्त्रीवेद, पुरुषवेद व नपुंसक वेद - मिलाकर कुल पच्चीस भेद चारित्रमोहनीय के होते हैं तथा इनमें तीन भेद दर्शन-मोहनीय के मिलाने से मोहनीय-कर्म के कुल अट्ठाईस भेद होते हैं। (१०)

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TATTVĀRTHA SUTRA: BONDAGE: 129
• Sadasadvedye || 9 || The two sub-types of Feeling producing karma are -- Pleasurable
feeling producing karma and Painful feeling producing karma.
(9) • Darśanacāritramohanīyakasāyanokasāyavedanīyākh
yāstridvisodaśanavabhedāh samyaktvamithyātvatadu bhayāni kasāyanokasāyāvanantānubandhyapratyakhyānapratyakhyānāvaranasañjvalanavikalpāścaikaśah krodhamānamāyālobhāh hāsyaratyaratiśokabhaya
jugupsāstrīpumi napunisa kavedāh || 10 || The twenty-eight types of Mohanīya or deluding karma are like
this. It is divided in two sub-groups namely Darśanamohanīya or Conation deluding karma and Caritramohanīya or Conduct deluding karma; Conation deluding karma is, again, of three types - Samyaktva-darśanamohanīya karma or Real conation deluding karma, Mithyatva darśana mohanīya or false conation deluding karma and Miśra mohanīya or Mixed conation deluding karma. The (Right) Conduct deluding karma is yet again of KasayaCaritra-mohanīya karma or Passional conduct deluding karma and Nokasăya-caritra-mohanīya karma or quasipassional conduct deluding karma. Kasaya is of four types – Anger, Pride, Deceit and Greed – and each of these passions being, again, of four types i.e. Gleaming, Renunciation obscuring, Part-renunciation obscuring and Infinitely bonding passion, thus making sixteen types of passions in all. The quasi passions are of nine types - Ridicule, Liking, Dislike, Sorrow, Fear, Aversion, Female libido, Male libido and Neuter libido. The sum total of these types of deluding karmas make sixteen plus nine i.e. twenty-five types of Conductdeluding karma plus three types of Conation deluding karma make a total of twenty-eight types of Deluding karma. (10)

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13) : तत्त्वार्थ सूत्र : बन्ध-तत्त्व
• नारकतैर्यग्योनमानुषदैवानि ।। ११ । ।
आयुकर्म-प्रकृति के चार भेद हैं - नारक-आयु, तियंच-आयु,
मनुष्य--आयु तथा देव-आयु । (११) '
गतिजातिशरीराङ्गोपाङ्गनिर्माणबन्धनसंघातसंस्थानसंहनन् स्पर्शरस गन्धवर्णानुपूर्व्यगुरुलघूपघातपराघातातपोद्द्योतोच्छ वासविहायोगतय: प्रत्येकशरीरत्रससुभगसुस्वरशुभसूक्ष्म पर्याप्तस्थिरादेयशांसि सेतराणि तीर्थकृत्त्वं च ।।१२।।
नामकर्म की ४२ प्रकृतियों में - १४ पिण्ड-प्रकतियाँ हैं - १. गति,
२. जाति, ३. शरीर, ४. अंगोपांग, ५. बन्धन, ६. संधात, ७. संस्थान, ८. संहनन, ६. स्पर्श, १०. रस, ११. गन्ध, १२. वर्ण, १३. आनुपूर्वी, और १४. विहायोगति; आठ प्रत्येक प्रकतिया हैं - १५. अगुरुलधु, १६.उपधात, १७. पराघात, १८. श्वासोच्छवास, १६. आतप, २०. उद्योत, २१. निर्माण, एवं २२. तीर्थकरत्व तथा स्थावर-त्रस के दो दशक हैं - २३-२४. साधारण व प्रत्येक शरीर, २५-२६. स्थावर व त्रस, २७-२८. दुर्भग व सुभग, २६-३०. दुःस्वर व सुस्वर, ३१-३२. अशुभ व शुभ, ३३-३४. बादर व सूक्ष्म, ३५-३६. अपर्याप्त व पर्याप्त, ३७-३८. अस्थिर व स्थिर, ३६-४०. अनादेय व आदेय, एवं ४१-४२. अयश व यश। (१२)
• उच्चैर्नी५ ।।१३।।
गोत्र कर्म के उच्च-गोत्र व नीच-गोत्र ये दो भेद हैं। (१३)
• दानादिनाम् ।।१४।।
अन्तराय-कर्म के पाँच भेद हैं - दानान्तराय, लाभान्तराय, भोगान्तराय,
उपभोगान्तराय व वीर्यान्तराय। (१४)

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•
Narakatairyagyonamānusadaivāni || 11 ||
The four types of life-species (organic class) determining karmas Hellish life, Sub-human life, Human life and Heavenly life determinig karma. (11)
are
•
•
Gatijātisárīrāṁgopāṁganirmāṇabandhanasaṁghāta—
sanisthānasamihananasparśarasagandhavarṇānupūrv– yagurulaghūpaghātātapoddyotocchavāsavihāyogatayah pratyekasárīratrasasubhagasusvaraśubhasūksma paryāptasthirādeyaśānisi setarāni tīrthakrttvami ca
||12||
The forty-two sub-types of physique determining karma are 1. Birth, 2. Class, 3. Body, 4. Parts and subparts of the body, 5. Construction, 6.bondage, 7. Aggregation, 8. Configuration, 9. Osteous structure, 10. Touch, 11. Taste, 12. Smell, 13. Colour, 14. Order, 15. Non-gravity-levity, 16. Selfinfliction, 17. Other infliction, 18. Heat radiating, 19. Light radiating, 20. Respirating, 21. Spatially moving, 22. Perfectprophet body, 23-24. General and particular body, 25-26. Static and dynamic body, 27-28. Charming and ugly body, 29-30. Good and bad voiced body, 31-32. Auspicious and inauspicious body, 33-34. Fine and gross body, 35-36. Developed and undeveloped body, 37-38. Stable and unstable body, 39-40. Lustrous and non-lustrous body, and 41-42. Famous and infamous body. (12)
•
TATTVÄRTHA SÚTRA: BONDAGE : 131
Uccairnīcaiśca ||13||
The two sub-types of Status determining karma are – High status determining and Low status determining karma. (13) Dānādināmi || 14 |||
The five sub-types of Weal obstructing karmas are the ones that Charity, Profit, One time pleasure, Recurring
obstruct
pleasure and Energy and vitality. (14)

-

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132 : तत्त्वार्थ सूत्र : बन्ध-तत्त्व
स्थिति-बन्ध - • आदितस्तिसुणामन्तरायस्य च त्रिंशत्सागरोपमकोटीकोट्य:
परास्थिति: ।।१५।। पहले की तीन प्रकृतियों अर्थात् ज्ञानावरणीय, दर्शनावरणीय व वेदनीय
तथा अन्तराय की उत्कृष्ट-स्थिति तीस कोटा-कोटी सागरोपम की
होती है। (१५) • सप्ततिर्मोहनीयस्य ।।१६।। मोहनीय-कर्म की उत्कृष्ट-स्थिति सत्तर कोटा-कोटी सागरोपम की होती
है। (१६)
• नामगोत्रयोविंशति: ।।१७।
नाम व गोत्र कर्म की उत्कृष्ट-स्थिति बीस कोटा-कोटी सागरोपम की
होती है। (१७)
• त्रयस्त्रिंशत्सागरोपमाण्यायुष्कस्य ।।१८।।।
आयुष्य-कर्म की उत्कृष्ट-स्थिति तेतीस सागरोपम की होती है। (१८)
• अपरा द्वादशमुहूर्ता वेदनीयस्य । (१९।।
वेदनीय-कर्म की जधन्य-स्थिति बारह मुहूर्त की होती है। (१६)
• नामगोत्रयष्टौ ।।२०।।
नाम व गोत्र कर्मों की जधन्य-स्थिति आठ मुहूर्त की होती है। (२०)
• शेषाणामन्तर्मुहूर्तम् ।। २१ । ।
शेष-कर्मों की जधन्य-स्थिति अन्तर्मुहूर्त की होती है। (२१)

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TATTVĀRTHA SŪTRA : BONDAGE : 133
Durational Bondage - • Āditastisrnāmantarāyasya ca trimiśtsāgaropamakoti
kotyaḥ parā sthitih || 15 || The maximum duration of the first three specific bondages – Jña
nāvaranīya, Darśanāvaranīya, Vedanīya - and that of Antarāya is Thirty-Kotākoti27 (30x10'4) Sāgaropama. (15)
Saptatirmohanīyasya || 16 || The maximum duration of the Mohanīya karma is Seventy-Kota
koti (70x10') Sāgaropama. (16) • Nāmagotrayorvimiśatih || 17 ||| The maximum duration of Nāma and Gotra karmas is Twenty
Kotākoti (20x10') Sāgaropama. (17)
• Trayamistrimśatsāgaropamānyāyuskasya || 18 || The maximum duration Āyusya-karma is Thirty-three
Sāgaropama. (15) • Aparā dvādaśamuhūrtā mohanīyasya || 19 || The minimum duration of Mohanīya-karma is twelve muhūrtas
(a period of 48 minutes). (19)
• Nāmagotrayorastau || 20 || The minimum duration of Náma and Gotra-karmas is eight
muhūrtas. (20) Śesāņāmantarmuhūrtam || 21 ||| The minimum duration of the rest of the karmas is that of an
Antarmuhurta (Less than 48 minutes) (21)
27
1 Koti equals 107. Kotākoti means koti x koti i.e. 1044.

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134 : तत्त्वार्थ सूत्र : बन्ध-तत्त्व
अनुभाव-बन्ध - • विपाकोऽनुभाव: ।। २२ । । • स यथानाम ।।२३।।
विपाक अर्थात् कर्म की फल देने की शक्ति ही अनुभाव कहलाती है।
वह अनुभाव (कर्म की) प्रकृति के अनुसार ही वेदन किया जाता है। (२२-२३)
• ततश्च निर्जरा । । २४ । उससे ही निर्जरा होती है। (२४)
प्रदेश-बन्ध • नामप्रत्ययाः सर्वतो योगविशेषात् सूक्ष्मैकक्षेत्राव- गाढस्थिताः
सर्वात्मप्रदेशेष्वनन्तानन्तप्रदेश: ।। २५।। योगों की विशेष क्रिया द्वारा अनन्तानन्त सूक्ष्म कर्म-पुद्गल-परमाणु
सभी ओर से आकर कर्म-प्रकृत्यानुसार स्कन्ध रूप संघठित होकर सम्पूर्ण आत्म-प्रदेश में एकक्षेत्रावगाही होकर स्थित होते हों वही प्रदेश-बन्ध है। (२५)
पुण्य और पाप - • सद्वेद्यसम्यक्त्वहास्यरतिपुरुषवेदशुभायुर्नामगोत्राणि पुण्यम् ।।२६।। सातावेदनीय, सम्यक्तव, हास्य, रति, पुरुषवेद, शुभायु, शुभ-नाम, व
शुभ-गोत्र - इतनी प्रकृतियाँ पुण्य रूप हैं; शंष सभी कर्म-प्रकृतियाँ पाप रूप हैं। (२६)

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TATTVĀRTHA SUTRA: BONDAGE : 135
Intensity Bondage • Vipākoanubhāvaħ || 22 || • Sa yathānāma || 23 || The karma's power of yielding fruits thereof is called "Anubhāva'
or intensity or potency. That Potency is experienced as per the
specific nature of the karma-bondage. (23). • Tataśca nirjarā || 24 ||| By that experiencing of the potency of the karma, it gets detached
(from the soul). (24)
Quantity Bondage -
Nāmapratyayāhā sarvato yogaviśesātsūksmaikakse trāvagādhasthitaḥ sarvātmapradeśesvanantānanta
pradeśāh || 25 || The infinito-infinite fine karma-material particles that come from
all directions and form into karma aggregates of specific nature according to the activities of the yogas (mind, body and speech) and bond and reside within the entire soul-field is known as 'Pradeśa-bandha’or the spatial bondage. (25)
Merits And Sins --
• Sadvedyasamyaktvahāsyaratipurusavedaśubhāyurnā
magotrāni punyam || 26 || Specific karmas that yield pleasurable feelings, righteousness,
laughter, liking, male-libido, auspicious birth, auspicious physique and auspicious status are meritorious all others are sinful. (26)

Page #183

Page #184

| वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम सूत्राणि ।
संवर व निर्जरा-तत्त्व STOPPAGE AND SEPARATION
| VĀCAKA UMĀSVĀTI'S TATTVĀRTHĀDHIGAMA SŪTRĀNI

Page #185

अध्याय-६
संवर व निर्जरा
आ
नव व बन्ध तत्वों के निरूपण के पश्चात अब इस अध्याय में उनके निराकरण रूप संवर व निर्जरा तत्त्वों का निरूपण किया जा रहा है ।
संवर
• आस्रवनिरोधः संवरः । । १ । ।
आम्रव का निरोध ही संवर है । ( 9 )
तत्त्वार्थ सूत्र
संवर के उपाय
सगुप्ति समितिधर्मानुप्रेक्षापरीषहजयचारित्रै: ।।२।।
वह संवर गुप्ति, समिति, धर्मानुप्रेक्षा, परीषहजय व चारित्र के द्वारा
होता है । (२)
•
तपसा निर्जरा च ।। ३।।
तप से ( संवर के साथ) निर्जरा भी होती है । (३)
गुप्ति
• सम्यग्योगनिग्रहो गुप्तिः । । ४ । ।
योगों (मन, वचन व काया) का भली प्रकार निग्रह करना, उन्हें मर्यादित रखना ही गुप्ति है । ( ४ )
-

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TATTVĀRTHA SUTRA
CHAPTER 9 STOPPAGE AND SEPARATION
fter a detailed exposition of the fundamentals of influx and A bondage, the venerable author now undertakes to expound their counteracting fundamentals - Samvara and Nirjarā or Stoppage and Separation (of influx into and of bonded karma matter from the soul).
Stoppage - • Āśravanirodhaha sanivarah || 1 || The stopping the karına-material from entering into the soul-field
is called 'Samivara'or Stoppage. (1)
Towards Stoppage - • Sa guptisamitidharmānupreksāparīsahajayacăritrai) || The stoppage is achieved through restraint, vigilance, and right
reflection, bearing the inflictions without remorse and practicing the righ conduct (prescribed for the ascetics). (2)
Tapasā nirjarā ca || 3 ||| By practicing penance separation from the bonded karma-material
is also achieved (besides stoppage there of ). (3)
Restraint -
• Samyagyoganigraho guptih || 4 || A well considered restriction of the body, mind and speech is
called 'Gupti or self-restraint'. (4)

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समिति - • ईर्याभाषेषणादाननिक्षेपोत्सगी: समितयः ।।५।।
ईर्यासमिति, भाषासमिति, एषणासमिति, आदाननिक्षेपणासमिति तथा
उत्सर्गसमिति ये पाँच प्रकार की समितियाँ हैं। (५)
धर्म - • उत्तमः क्षमामार्दवार्जवशौचसत्यसंयमतपस्त्यागाकिञ्चन्यब्रह्मचर्याणि
धर्म: ।।६।।
उत्तम क्षमा, मार्दव, आर्जव, शोच, सत्य, संयम, तप, त्याग,
आकिञ्चन्य व ब्रह्मचर्य - ये दस उत्तम धर्म या कर्तव्य हैं। (६)
अनुप्रेक्षा - • अनित्याशरणसंसारैकत्वान्यत्वाशुचित्तास्वसंवरनिर्जरालोकबोधिदुर्लभधर्मस्वाख्यातत्वानुचिन्तनमनुप्रेक्षाः ।।७।।
अनित्यता, अशरणता, संसारत्व, एकत्व, अन्यत्व, अशुचित्व, आम्नव,
संवर, निर्जरा, लोक, बोधिदुर्लभता, धर्म, और स्वाख्यातत्व का अनुचिन्तन करना अनुप्रेक्षा है। (७)

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Vigilence -
TATTVARTHA SŪTRA : STOPPAGE AND SEPARATION: 141
•
Īryābhāṣaiṣṇādānaniksepotsargāḥ samitayaḥ || 5 ||
The five types of vigilences are in the matters of - movement, language, victuals and necessities, upkeep of equipage and disposing the wastes. (5)
Duties
Uttamaḥ ksamāmārdavārjavaśaucasatyasamiyamatap
astyāgākiñcanyabrahmacaryānidharmaḥ|| 6 ||
Ten good duties of a spiritual practitioner for ensuring stoppage are well observd forgiveness, humility, sincerety, greedlessness, truthfulness, restraint, penance, renunciation, non-possession and celibacy. (6)
•
Reflections --
Anityāśraṇasamisāraikatvanyatvāśucitvāsravasam– varanirjarālokabodhidurlabhadharmasvākhyātatvā
nu- cintanamanupreksāḥ || 7 ||
Continuously contemplating the 1. Transitory nature of existence,
2. Helplessness of worldly beings in the face of cosmic design, 3. world (as a cause of pain and misery), 4. Solitary nature of existence, 5. Differentness of self from anybody or anything else, 6. Foulness of physicality, 7. (Causes of) influx, 8. (Measures for) stoppage, 9. (Measures for) separation, 10. The Cosmos (and one's negligible existence in comparison), 11. The rarity of enlightenment (and hence to strive for it), and 12. The univrsality of the faith preached by the Omniscient prophets (for the greatest good of all living beings) (7)

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परीषह
• मार्गाऽच्यवननिर्जरा परिसोढव्याः परीडूहाः ।।८।।
(मोक्ष) मार्ग से च्युत न होने व कर्मों के क्षय के लिये जो कष्ट सहन करने योग्य हों वे परीष्ठ हैं । (८)
• क्षुत्पिपासाशीतोष्णदंशमशकनाग्न्यारतिस्त्रीचर्यानिषद्याशय्याक्रोशवध - याचनाऽलाभरोगतृणस्पर्शमलसत्कारपुरस्कारप्रज्ञाज्ञानादर्शनानि ।
ये बावीस परीषह हैं क्षुधा, पिपासा, शीत, उष्ण, दंश-मशक, नग्नत्व, अरति, स्त्री, चर्या, निशद्या, शय्या, आक्रोश, वध, याचना, अलाभ, रोग, तृणस्पर्श, मेल, सत्कार, पुरस्कार, प्रज्ञा, अज्ञान और अदर्शन । (६)
सूक्ष्मसं परायच्छद्मस्थवीतरागयोश्चतुर्दश ।। १० ।।
• एकादश जिने ।।११।।
• बादरसंपराये सर्वे ।।१२।।
• ज्ञानावरणे प्रज्ञाज्ञाने ।।१३।।
सूक्ष्मयंपराय व छद्मस्थ वीतराग अवस्था में चौदह परीषह संभव हैं। जिन ( केवली) के ग्यारह परीषह संभव हैं। बादरसंपराय अवस्था में सभी परीषह संभव हैं। ज्ञानावरण से प्रज्ञा व अज्ञान परीषह होते हैं ।

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TATTVĀRTHA SŪTRA : STOPPAGE AND SEPARATION : 143
Hardships - • Mārgāacyavananirjararthami parisodhavyāhāparīsa
hāh |8 | Those troublesome circumstances, which must be born for not
deviating from the path (of spiritual salvation) and for separtion of the bonded karma from the soul are called * Parīsaha’or hardships (of monastic life). (8)
Ksutpipāsāśītosnadamśamasakanāgnyāratistrīcaryā nisadyāśayyākrośavadhayācanālābharogatrnasparsa
malasatkārapuraskāraprajñājñānādarśanāni || 9 || The twenty-two hardships (of monastic life) are - 1. Hunger,
2. Thirst, 3. Cold, 4. Heat, 5. Insect bite, 6. Nakedness, 7. Dislike or aversion, 8. Women, 9. Routine, 10. Seating, 11. Bedding, 12. Resentment, 13. Hurt or beating, 14. Begging, 15. Loss, 16. Disease, 17. Grass-touch, 18. Filth, 19. Honour and reward, 20. Intellect, 21. Ignorance and 22. Non-conation. (9) Sūksmasamparāyacchadmasthavitarāgayoścaturdaśa
|| 10 || • Ekādaśa Jine || 11 || .. Bādarasamparāye sarve || 12 || • Jiānāvarane prajiajiāne || 13 || Fourteen afflictions are possible for the spiritual practitioners at the
stages of spiritual development called Sūksmasamparāya or subtle passioned stage and Chadmastha vītarāga or detached non-omniscient stage. Eleven afflictions are possible for the embodied omniscients. In the spiritual stage of gross passions all the afflictions are possible. On the fructification of knowledge obscuring karma, the afflictions pertaining to intellect and ignorance occur. (10-13)

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• दर्शनमोहान्तराययोरदर्शनालाभौ ।।१४।। • चारित्रमोहेनाग्न्यारतिस्त्रीनिषद्याक्रोशयाचनासत्कारपुरस्काराः । ।१५।। • वेदनीये शेषाः ।।१६।। • एकादयो भाज्या युगपदैकोनविंशते: ।।१७।।
दर्शनमोह व अन्तराय कर्म के उदय से क्रमशः अदर्शन व अलाभ
परीषह होते हैं। चारित्रमोहनीय कर्म के उदय से नग्नत्व, अरति, स्त्री, निषद्या, आक्रोश, याचना, व सत्कार-पुरस्कार परीषह होते हैं। शेष सभी परीषह वेदनीय कर्म के उदय से होते हैं। किसी प्राणी को एकसाथ एक से उन्नीस परीषह विकल्प से हो सकते हैं। (१४-- १७)
चारित्र के भेद - • सामायिकच्छेदोपस्थाप्यपरिहारविशुद्धिसूक्ष्मसंपराययथाख्या तानि
चारित्रम् ।।१८।। सामायिक, छेदोपस्थापनीय, परिहारविशुद्धि, सूक्ष्मसंपराय तथा यथाख्यात
- ये पाँच प्रकार के चारित्र हैं। (१८.)

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·
•
•
·
TATTVARTHA SUTRA : STOPPAGE AND SEPARATION: 145
Darśanamohāntarāyayoradarśanālābhau || 14 ||
Caritramohe ra puraskārāḥ || 15 ||
Vedaniye śesah || 16 ||
Ekadayobhājyä yugapadaikonaviniśate || 17 ||
nägnyāratistrīnisadyakrośayācanāsatkā–
Afflictions of non-conation and lack of profit occur due to the fructification of conation deluding and obstructing karmas respectively. Due to the fructification of conduct deluding karma the afflictions of nakedness, aversion, women, seating, resentment, begging and honour and award. The remaining afflictions occur on the fructification of Vedanīya or feeling producing karma. Any living being can, alternatively, suffer from one to nineteen afflictions ata time. (14-17)
Types Of Renunciations -
Sāmāyikacchedopasthāpyaparihāraviśuddhisüksmasamparāyayathākhyātāni cāritrami || 18 ||
Types of renunciations (in increasing order of spiritual attainment) are five - Samāyika or practicing equanimity either for fixed periods of forty-eight minutes at a time or for life, Chedopasthapaniya or the second ordainment after studying some essential scriptures (the knowledge thus gained helps the monks or nuns in practicing purer form of conduct), Parihā ra- viśuddhi or type of conduct in which specific penances are practiced, Sūksma-samparaya or type of conduct where generally the passions are subsided and only some traces of greed are left, and Yathakhyata or the purest form of conduct where the passions and attachment are completely overcome. (18)

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तप - • अनशनावमौदर्यवृत्तिपरिसंख्यानरसपरित्यागविविक्तशय्यासनकायद
क्लेशा बाह्यं तपः ।।१९।। • प्रायश्चितविनयवैयावृत्त्यस्वाध्यायव्युत्सर्गध्यानान्युत्तरम् ।।२०।। अनशन, अवमोदर्य (उनोदरी), वृत्तिपरिसंख्यान, रसपरित्याग,
विविक्तशयनासन व कायक्लेश - ये छः बाह्य तप हैं । प्रायश्चित, विनय, वेयावृत्त्य, स्वाध्याय, व्युत्सर्ग व ध्यान ये छः आभ्यन्तर तप
हैं । (१६-२०) • नवचतुर्दशपचद्विभेदं यथाक्रमम् प्राग्ध्यानात् ।।२१।। ध्यान से पहले के पाँच आभ्यन्तर तपों के क्रम से नो, चार, दस,
पाँच व दो भेद हैं। (२१) । आलोचनाप्रतिकमणतदुभयविवेकव्युत्सर्गतपश्छेदपरिहारोप स्थापनानि
।।२२।। • ज्ञानदर्शनचारित्रोपचाराः ।।२३।। • आचार्योपाध्यायतपस्विशैक्षकालानगणकुलसंघसाधुसमनो ज्ञानम् ।। आलोचना, प्रतिक्रमण, आलोचना व प्रतिक्रमण दोनों, विवेक, व्युत्सर्ग,
तप, छेद, परिहार, व उपस्थापन - से नो प्रकार के प्रार्याश्चत हैं। विनय के चार भेद हैं - ज्ञान-विनय, दर्शन-विनय, चारित्र-विनय, व लोकोपचार-विनय। वैयावृत्त्य या सेवा के दस भेद हैं - आचार्य, उपाध्याय, तपस्वी, शेक्ष, ग्लान, गण, कुल, संध, साधु और समनोज्ञ की सेवा।

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TATTVĀRTHA SÜTRA: STOPPAGE AND SEPARATION : 17
Penance - • Anasanaavamaudarvavrttiparisarikhyānarasaparityā
gavivikttasavvāsanakāvakleśä bāhyami tapaha || 19 || Pravascitavinayavaivāvrttyasvādhyaya vyutsarga
dhvanānuttarani || 2011 The six types of external penance are -- fasting, reduced eating,
restricted desires for eatables, giving up delicacies, lone residence and physical mortification. Repentance, humility, service, scriptural-studies, renunciation and meditation are the six forms of internal penance. (19-20)
• Navacaturdaśapancadvibhedani vathākramami
prāgdhyânāt ||21|| The five types of internal penances prior to Dhyana have,
respectively, nine, four, ten, five and two sub-types. (21)
Alocanăpratikramanatadubhayavivekavyutsargatapa Śchedaparihāropasthāpanāni || 22 | Jñanadarśanacáritropacārah || 23 || Acaryopādhyāyatapasviśaiksakaglānaganakula
sarighasādhusa manojñāna mi || 24 ||| Criticism, retraction, these two together, discretion, renunciation,
penance, reduction (in seniority), isolation and reordination are the nine types of expiations. To remain engaged in acquisition of (Right) knowledge, right-conation or inclination, right-conduct and right formal behaviour with the lay people are the four types of practices of right conduct. To serve the Master, the scriptural teacher, the austere, the studious, the invalids, the congregation, the monastic group, the order, the ordained and the equals in knowledge and righteousness are the ten types of services. (22-24)

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148 : तत्त्वार्थ
सूत्र
वाचनाप्रच्छनानुप्रेक्षाम्नायधर्मोपदेशाः । । २५ । र बाह्याभ्यन्तरोपध्योः । २६ ।।
ये
वाचना, प्रच्छना, अनुप्रेक्षा, आम्नाय व धर्मोपदेश पाँच भेद हैं । बाह्य और आभ्यन्तर उपधि का त्याग के भेद हैं । (२३-२६)
-
: संवर व निर्जरा
ध्यान
• उत्तमसंहनन स्यैकाग्रचिन्तानिरोधो ध्यानम् ।।२७।।
उत्तम - संहनन वाले साधक का एकाग्र - चिन्ता (एक विषय में चित्त वृत्ति को) निरोध (स्थापित करना) ही ध्यान है । (२७)
आ मुहुर्तात् ।।२८
( वह ध्यान ) एक मुहुर्त तक का होता है । ( २८ )
• आर्तरौद्रधर्मशुक्लानि ।।२९।।
स्वाध्याय के ये व्युत्सर्ग
• परे मोक्षहेतू ।। ३० ।।
ध्यान चार प्रकार के होते हैं
आर्तध्यान, रौद्रध्यान, धर्मध्यान तथा शुक्लध्यान । ( उनमें से ) बाद के दो मोक्ष के कारणरूप हैं । (२६-३०)

आर्तध्यान
• आर्तममनोज्ञानाम् सम्प्रयोगे तद्विप्रयोगाय स्मृतिसमन्वाहारः ।। ३१ ।। चार प्रकार के आर्त-ध्यान इस प्रकार हैं
अमनोज्ञ वस्तु से छुटकारा पाने के लिये सतत चिन्ता करना पहला आर्तध्यान है । (३१)

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• Vācanăpracchanānupreksāmnāyadharmopadeśāḥ || 25 • Bāhyābhyantaropadhyoh || 26 || The five types of right studies are - to learn from a teacher, to
question for clarification of doubts, to ponder over the learnt lessons, to revise the lessons, and to preach the faith. Two types of renunciations are – to renounce the external and the internal encumbrances. (25–26)
Meditation - • Uttamasamihananasyaikāgracintanirodho dhyānami || • A muhurtāt || 28 || Dhyāna is fixing of attention of a person, with superior body
structure (strong enough to sustain the intense mental activity), on only one subject. It lasts for a period of one muhurta (48 minutes) at a time. (27–28)
• Artaraudradharmaśuklāni || 29 || • Pare mokshetū || 30 || The four types of meditations are - Ārtadhyāna or despondent
concentration, Raudradhyāna or angered thoughts, Dharmadhyāna or pious meditation and Sukladhyāna or meditation of the pure form of the soul. The last two result in spiritual emancipation. (29–30)
Despondent Concentration - • Artamamanojñānāni samprayoge tadviprayogāya
smrtisamanvāhārah || 31 || - Four types of Ārtadhyāna or despondent thoughs are as follows - 1. To continuously worry and despair about freedom from an
unpleasant thing or experience is the first,

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• वेदनायाश्च ।। ३२।।
विपरीतम् मनोज्ञानाम् ।। ३३।। • निदानम् च ।। ३४।। • तदविरतदेशविरतप्रमत्तसंयतानाम् ।। ३५।।
२. दुःख से छुटकारा पाने के लिये सतत चिन्ता करना दूसरा
आर्तध्यान है। ३. प्रिय वस्तु से वियोग हो जाने पर उसे पुनः प्राप्त करने की
सतत चिन्ता करना तीसरा आर्तध्यान है। ४. अप्राप्त वस्तु की प्राप्ति के लिये सतत चिन्ता करना चोथा
आर्तध्यान है।
ये चारों आर्तध्यान अविरत, देशविरत व प्रमत्तसंयत गुणस्थान वालों
के ही होते है। (३१-३५).
रोद्रध्यान - • हिंसाऽनृतस्तेयविषयसंरक्षणेभ्यो रौद्रमविरतदशविरतयो: ।। ३६।।
हिंसा, असत्य, चोरी व विषयरक्षण के लिये सतत चिंतित रहना
रोद्रध्यान है । (३६)
धर्मध्यान - • आज्ञाऽपायविपाकसंसनिविचयाय धर्ममप्रमत्तसंयतस्य ।। ३७।।
आज्ञा, अपाय, विपाक, और संस्थान की विचारणा के लिये एकाग्रचित्त
होना धर्मध्यान है।

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TATTVÄRTHA SUTRA: STOPPAGE AND SEPARATION : 151
• Vedanāvāśca || 32 || • Viparitani manojñānāni || 33 || • Nidānani ca || 34 ||| • Tadaviratadeśaviratapramattasamiyatānām || 35 ||
2. To continuously worry and despair about release from a
painful thing or being is the second, 3. To continously worry and despair about regaining a lost
dear and desirable thing or being is the third, and 4. To continuously worry and despair about getting an
wanted and unavailable thing or being is the fourth.
These four types of Irtadhyānas occur only to the living-beings
in the spiritual stages of unrestraint, part-restraint, and negligent-restraint. (31-35)
Angeral Thoughts - • Hinisāanrtastevavisayasaniraksanebhyo Raudrama
viratadeśviratayoho || 36 || Costantly thinking of violence, lies, theft and preservation of
bodily pleasures is Raudradhyāna or angeral meditation. It happens to the unrestrined and the part-restrained only. (36)
Pious Concentration - . • Ajñāapāvavipākasanisthānavicayāya dharmama
pramattasya || 37 || Dharmadhyāna or Righteous meditation is to constantly
contemplate on the subjects of - the Lords Prophets' instructions, own imperfections and the ways to overcome them, correlation between the actions and the fruits thereof and the form of the universe. (37)

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152 : तत्त्वार्थ सूत्रः संवर व निर्जरा
• उपशान्तक्षीणकषाययोश्च । ।३८।। धर्मध्यान प्रमत्तसंयत, उपशान्तमोह व क्षीणाकषाय गणस्थानों में संभव
है। (३८)
शुक्लध्यान
• शुक्ले चाह्ये पूर्वविदः ।। ३९।। • परे केवलिन: ।।४०।। • पृथक्त्वैकत्ववितर्क सूक्ष्मक्रियाप्रतिपातिव्युपरतक्रियानिवृत्तीनि । । ४१ । । • तत्त्यैककाययोगायोगानाम् ।।४२ । ।
पहले के दो प्रकार के शुक्लध्यान पूर्वधर साधकों को होते हैं। बाद के दो केवल केवलियों को होते हैं।
चार प्रकार के शुक्लध्यान हैं - पृथक्त्ववितर्क, एकत्ववितर्क,
सूक्ष्मक्रियाप्रतिपाती तथा व्युपरत- क्रियानिवृत्ति।
ये शुक्लध्यान अनुक्रम से तीनयोग वालों, एकयोगवालों, काययोगवालों तथा अयोगी को होते हैं।
(३६-४२)
• एकाश्रये सवितर्के पूर्वे ।। ४३।। • अविचारं द्वितीयम् ।।४४।।
पहले के दो (शुक्लध्यान) एकाश्रय बाले व सवितर्क होते हैं। (पहला सविचार तथा) दूसरा अविचार होता है। (४३-४४)

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TATTVARTHA SUTRA : STOPPAGE AND SEPARATION: 153
• Upaśāntaksīnakasayavośca || 38 ||
This (pious) contemplation is possible by those at the spiritual stages of vigilant restraint, subdued delusion and overcome passions. (38)
Pure Concentration
•
• Pare kevalinaḥ || 40 ||
•
Śukle cãdye pūrvavidaḥ || 39 ||
•
Tattryaikakayayogāyogānām || 42 ||
The first two types of Sukladyānās are attained by the 'Purvadhara 28 ascetics.
Prthaktvaikatvavitarkasūkṣmakriyāpratipātivyupa–
ratakriyanivrttīni || 41 ||
The latter two are attained by the omniscients only.
The four types of Sukladhyānas are -- Prthaktvavitarka (Subdivisional meditation based on scriptures), Ekatvavitarka (Unitary meditation based on scriptures), Sūksmakriyāprati— pātī (Subtle activity of respiration only - based meditation) and Vyuparatakriyānivṛtti (Ceased activity meditation).
•
These four types of pure meditations are, respectively, attained by employing all three-yogas (body, mind and speech), one of the three yogas, the body yoga and none of the yogas. (39-42) Ekāśraye savitarke pūrve || 43 ||
• Avicāram dvitīyani || 44 ||
The first two types have a common seat (in the Purvadhara ascetics) and are based on the scriptural knowledge.
Out of these two, the second is intransient between the object, the script and the yoga while the first one so transits. (43-44)
28 Well versed in fourteen pre-canons.

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154: तत्त्वार्थ सूत्र : संवर व निर्जग
• वितर्कः श्रुतम् ।। ४५ । । • विचारोऽर्थव्यंजनयोगसंक्रान्ति: ।। ४६।। वितर्क का अर्थ श्रुत से है। विचार का अर्थ है - अर्था, व्यंजन ब योग की संक्रान्ति। (४५-४६)
वर्द्धमान निर्जरा - • सम्यग्दष्टिश्रावकविरतानन्तवियोजकदर्शनमोहक्षपकोपशमकोपशान्तमो
हक्षपकक्षीणमोहजिना: क्रमशोऽसंख्येयगुणनिर्जरा: ।। ४७।। (अविरत) सम्यग्दष्टि, (देशविरत) श्रावक, विरत, अनन्तानुवन्धि
(कषाय के) विसंयोजक, दर्शनमोहक्षयक, (दर्शनमोह) उपशमक, क्षपक, उपशान्तमोह, क्षीणमोह ओर जिन ... इन दस के अनुक्रम से असंख्यात गुणी कर्मनिर्जरा होती है। (४७)
निर्ग्रन्थ - • पुलाकबकुशकुशीलनिर्गन्थस्नातका निर्गन्था । । ४८ । । पुलाक, बकश, कुशील, निर्ग्रन्थ और स्नातक ... ये पांच प्रकार के
निर्ग्रन्थ होते हैं। इनका वर्णन निम्नानुसार है: -

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TATTVÄRTIIA SUTRA: STOPPAGE AND SEPARATION : 155
• Vitarkah śrutani || 45 || • Ticaroartharyañjanayogasarkrāntih || 4611 By vitarka is meant the sciptural knowledge. Vicāra means transition between the object the script and the
yogas. (15_46)
Incremental Separation -- • Samyagdrstiśrāvakaviratānantavivojakadarśanamoha
ksapakopaśamakaopaśāntamohaksapakaksīnamoha
Jinah kramaśoasankhyeyagunanirjarah || 47 || The following ten categories of practitioners achieve innumerable
mes incremental separation of bonded karma--material from the soul, as compared to the previous category, in the given order - rightly inclined but unrestrined, part-restrined householder practitioners of minor vows, completely restrained ordained monks and nuns, those who have given up infinitely bonding passions, those whose conational-delusion has subsided, those whose conational-delusion has been destroyed, those whose complete delusion has been subsided, those whose passions have been destroyed, those whose complete delusion has been destroyed and those who have become Jina the omniscients. (47)
The Knotless (Detached Ascetic) - • Pulākabakusakuśīlanirgranthasnătakā nirgrantha || 48 · Virgrantha' means one who has completely conquered the knot
of attachment and aversion. The ordained monks and nuns have been categorised into five categories in accordance with heir characteristics thereto. They are as follows: -

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156 : तत्त्वार्थ सूत्र : संवर व निर्जरा
• पुलाक - जिनोपदिष्ट आगमों पर दृढ़ साधक।
• बकुश - श्रमणाचार के सम्यक पालक किंतु शरीर-विभूषा का
त्याग नहीं करने वाले साधक ।
• कुशील - कषाय व इंद्रिय सेवनार्थ चारित्र विराधक साधक।
• निग्रंथ - ऐसे साधक जिनको कषाय व राग-द्वेष नष्ट होकर
केवलज्ञान प्राप्त होने ही वाला हो।
• स्नातक - सयोगी केवली निग्रंथ। .
साध्या:
• संयमश्रुतप्रतिसेवनातीर्थलिंगलेश्योपपातस्थानविकल्पत:
।।४९।। निर्ग्रन्थों का विचार संयम, श्रुत, प्रतिसेवना-विराधना, तीर्थ, लिंग,
लेश्या, उपपात, व स्थान के आधार पर होता है। (४६)

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TATTVĀRTHA SŪTRA: STOPPAGE AND SEPARATION: 157
Pulāka' is one who is imperfect in both the primary and the secondary qualities but is steadfast in his belief in the preachings of the prophets;
• 'Bakuśa' is one who observes the vows bodily and apparantly but not attitudinally as he is given to acquisition of super-natural powers, fame, comforts, and, hence, has a flawed conduct;
•
• 'Kuśīla' is the one with flawed righteousness, in secondary qualities only, either due to sensual inclinations or minor passional ones; one with minimal attachment, and One, who is on the verge of perfection, is 'Nirgrantha' and the perfect soul who has attained omniscience is called 'Snātaka'. (48)
·
Samiyamaśrutapratisevanātīrthalingalesyopapātasthā navikalpataha sãdhyāḥ || 49 ||
The special consideration of any Nirgrantha is based on his type of renunciation, scriptural knowledge, violation of vows, adherence to the order of the Lord Prophet, monastic appearance, spiritual hues, sudden manifestation (in various heavens) and the stages of renunciation both related to passions as well as to yogas. (49)

Page #205

Page #206

वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम सूत्राणि |
10
meenner
मोक्ष-तत्त्व
LIBERATION: THE FINAL DELIVERANCE
VĀCAKA UMĀSVĀTI'S TATTVĀRTHĀDHIGAMA SŪTRĀNI

Page #207

तत्त्वार्थ सूत्र
अध्याय-१०
मोक्ष-तत्त्व
र छले नौ अध्यायों में जीव, अजीव, आसव, बन्ध, संवर, व । निर्जरा तत्त्वों का वर्णन करने के पश्चात् अब शास्त्रकार इस अन्तिम अध्याय में अन्तिम - मोक्ष-तत्त्व का निरूपण करते हैं।
कैवल्य-हेतु - • मोहक्षयाज्ज्ञानदर्शनावरणान्तरायक्षयाच्च केवलम् ।।१।।
मोहनीय, ज्ञानावरणीय, दर्शनावरणीय व अन्तराय कर्मों के क्षय से
कैवल्य प्रकट होता है । (१)
आत्यंतिक निर्जरा व मोक्ष - • बन्धहेत्वभावनिर्जराभ्याम् ।।२।। • कृत्सनकर्मक्षयो मोक्ष: ।।३।। बन्ध-हेतुओं (आस्रव) के अभाव व निर्जरा से कर्मों का आत्यन्तिक
क्षय होता है।
कर्मों
का
आत्यन्तिक
क्षय
ही
मोक्ष
है।
(२-३)

.

Page #208

TATTVĀRTHA SŪTRA
CHAPTER 10
LIBERATION : FINAL DELIVERANCE
After a detailed exposition of the fundamentals of aninmate A beings inanimate matter, influx, bondage, stoppage and separation in the last nine chapters, the venerable author now undertakes to expound the last fundamental verity - Moksa or LIBERATION OR FINAL DELIVERANCE'.
Causes Of Manifestation Of Omniscience - • Mohaksyājjñānadarśanāvaranāntarāyaksayācca
Kevalami || 1 || The omniscience manifests itself on the irresidual separation of the
deluding, knowledge obscuring, vision obscuring and obstructing karmas. (1)
Irresidual Separation And Liberation - • Bandhahetvabhavanirjarābhyami ||2|| • Krtsnakarmaksayo moksah|| 3 || The complete destruction or separation of karmas from the soul is
achieved through the absence of causes of bondage and through separation (of already bonded karmas).
Complete separation of karma from the soul itself is 'Moksa or
liberation'. (2-3)

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162 : तत्त्वार्थ सूत्र : मोक्ष-तत्त्व
• औपशमिकादिभव्यत्वाभावाच्चान्यत्र केवलसम्यक्तवज्ञानदर्शन
सिद्धत्वेभ्यः ।।४।। क्षायिकसम्यक्च, क्षायिकज्ञान, क्षायिकदर्शन ओर सिदत्य के कारण
तथा ओपमिकादि भावों व भव्यत्व के अभाव मे मोक्ष हो। है।
मोक्षानन्तर - • तदनन्तरमूवं गच्छत्या लोकान्तात् ।। ५ ।। उसके (माक्ष के) बाद (आत्मा) लोकान्त तक ऊँचा जाता है। (५)
• पूर्वप्रयोगादसे गत्वाद्बन्धच्छेदात्तथागतिपरिणामाच्च तद्गति: ।। ६।। मुक्त आत्मा की लोकान्त तक सिध्यमान ऊर्ध्वगति के कारण हैं -
पूर्वप्रयोग (प्राप्त आवेश) से, असंगत्व - संग के अभाव - से, वाच्छेद से तथा स्वाभाविक वैसी गति के परिणाम स्वरूप। (६)

Page #210

•
Liberation or final deliverance is achieved in the absence of the subsidential modes and worldliness and in the presence of destructional (permanent) - righteousness, knowledge, vision and worldliness. (4)
•
TATTVĀRTHA SŪTRA : FINAL DELIVERANCE : 163
Aupaśamikädibhavyatvābhāvāccanyatra kevalasamyaktvajñānadarśanasiddhatvebhyaḥ || 4 ||
After Liberation -
Tadanantaramūrdhvam gacchatya lokāntāt || 5 ||
•
Thereafter (on achieving final deliverance) the liberated soul goes upwards up to the end (top) of the universe. (5)
Pūrvaprayogādasangatvādbandhaccedattathāgatiparināmāccatadgatih || 6 |||
The reasons for the liberated soul's upwards motion to the end (top) of the universe are 1. Due to the counter motion imparted to it by the reaction of the material karma matter that separates from it and moves downwards (Pūrvaprayoga), 2. Due to detachment of the karma matter particles which are heavy and bear the soul down as long as they remain attached to it, 3. Due to release from bondage just as a helium filled baloon rises after the line holding it is cut and, 4. Finally, due to its natural tendency to rise. It, however, rises only up to the end (top) of the universe and not beyond because the medium of motion (Dharmāstikāya) exists only up to the end of the universal space (Lokākāśa) and nothing, not even liberated souls, can move beyond into the non-universal space. (6)

--

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164 : तत्त्वार्थ सूत्र : मोक्ष-तत्त्व
सिद्ध • क्षेत्रकालगतिलिंगतीर्थचारित्रप्रत्येकबुद्धबोधितज्ञानावगाहनान्तरसंख्याल्पबहुत्वत: साध्या: ।।७।।
सिद्धों का विचार इन बारह बातों द्वारा किया जाता है - क्षेत्र, काल,
गति, लिंग, तीर्थ, चारित्र, प्रत्येकबुद्ध-बोधित, ज्ञान, अवगाहना, अन्तर, संख्या व अल्प-बहुत्व। (७)

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TATTVĀRTHA SŪTRA: FINAL DELIVERANCE : 165
The Ultimate Accomplished Siddha - • Ksetrakālagatilirigatīrthacaritrapratyekabuddha
bodhitajñānāvgāhanāntarasarkhyālpabahutvatah sādhyāh || 7 ||
Twelve parameters for the consideration of the ultimate
accomplished (Siddha) are - Place, time, penultimate birth, sign (ordained or inordained, own faith or the alien), and sex (male, female or neuter), prophet or nonprophet, selfmotivated or other-motivated, types of knowledge with which He is born in His last birth, body-stature in the last birth and the corresponding one in their ultimate blissful abode (Muktidhāma or Siddhasila), interval between the last Siddha and the one under consideration, number of souls liberated simultaneously and mminimal-maximal consideration in respect of the foregoing eleven considerations. (7)

Page #213

Page #214

| वाचक उमास्वाति प्रणीत तत्त्वार्थाधिगम सूत्राणि ।
APPENDICES
A - TRANSLITERATION CONVENTION
B - GLOSSARY OF JAINA TERMS
C - BIBLIOGRAPHY
| VĀCAKA UMĀSVĀTI'S TATTVĀRTHĀDHIGAMA SŪTRĀNI

Page #215

TATTVĀRTHA SŪTRA .
Appendix - A
TRANSLITERATION CONVENTION
5 155
| A, a
Ā, ā
1or tor
10/15
KA, ka KHA, kha GA, ga & GHA, ET gha NA, na 7 CA, ca | CHA, cha JA, ja la JHA, H jha ÑA, ña #
TA, ta THA, tha DA, da DHA, dha NA, na РА, pa PHA, pha BA, ba BHA, bha MA,
AI, ai 0,0
15 15
AU, au
ma
15 litr
AM,am T AH, aḥo
YA, ya RA, ra
TA, taय THA, tha DA, da DHA, a
p
#E
Rr L, I
LA, la VA, va
ro
dha
5
SA, sa
SA, sa
87
ŅA, na T ŚRA, sra K, k,
SA, sa 15

Page #216

GLOSSARY : iii
KSA, ksa TRA, tra JNA, jña

Page #217

TATTVĀRTHA SŪTRA
Appendix - B
GLOSSARY OF JAINA TERMS
vity.
Abhavya - Unliberatable. Abhayadāna - To spare life. Abhimāna - Pride. Abrahma - Sexual indulgnece. Acaksu darśana - Non--occular
vision. Acaurya vrata - Vow of non
stealing. Acyuta - Stable, - heaven, -
Indra -the king of -gods. Adarśana parīsaha - To keep the
faith in the face of invisibility of fine and extra-sensory perception even after long
spiritual practice. Adattādāna - To take or receive
the ungiven, Theft. Adharmāstikāya - Intangible
inanimate matter that aids the state of rest of Jīva (soul) and
pudgala. Adhigama- Comprehension. Adhikarana - Instrument. Adhogati. - Nether birth,
downward motion. Adholoka - Nether world, the
seven hellish grounds. Adhruva - Transitory, transient,
temporary.
Āgārī - Householder practi
tioner of minor vows. Aguru-laghu - Neither heavy
nor light, neither grave nor inconsequential, non-gravity
levity. Ahimsā - Nonviolence. Aiśvarya mada - Puff or pride
borne out of prosperity. Ajīva - Inanimate, non-living,
non-soul. Ajñāna - Ignorance, false
knowledge (Viparyaya jñā
na). Akalpya -Improper conduct. Akāla mrtyu - Untimely death. Akāma nirjară - Involuntary
separation of karma from the soul as in involuntary
sufferings. Akasāya - Absense of
passions. Alābha -- Absense of gain. Alokākāśa - Non-universal
space. Alpabahutva - Few-many ness. Amanaska - Mindless, irrational
non-reasoning living-beings. Amūrtatva - Subtlety,
abstraction Anga śruta - Primary canons.

For Private.& Personal Use Only

Page #218

GLOSSARY : v
Angabāhya - Para primary Annapāna - Food and drink. canons.
Antara - Difference. Angopānga - Body parts, Antarālagati - Motion of a soul Primary and secondary canons.
in the interval between death Anagāra - Household reno
and rebirth, transmigratory uncer, ordained ascetic.
motion. Andaja - Born from an egg.
Antarāya - Obstruction. Anu - Smallest indivisible Antardhāna Disappearance.
particle of matter also called Antarmuhūrta - A time period Paramānu.
upto 48 minutes. Anuvrata - Minor vows.
Anubhāva/ anubhāga bandha – Anuvratadhārī - Observer of
Intensity bondage. minor vows.
Anucintana - Mental reflection. Anābhoga - Natural or Anujñāpita pāna bhojana - involuntary.
Eating after showing the food Anācāra - Misconduct.
to the senior ascetic and Anādara – Disrespect.
receiving his/her permission. Anādi – Beginningless.
Anukampā – Pity, compassion. Anāhāraka - Foodless.
Anumodanā - Approval. Anākāra-Unformed, formless.
Anumodita - Approved. Anangakrīdā – Unnatural sex.
Anupreksa - Reflection. Ananta - Infinite, unending, Anuttara - The ultimate. eternal.
Anuttaravimāna - The ultimate Anantānuka - Infinite particled.
heaven. Anantānubandhi - Infinitely Anyadısti prasámsā - Praising bonding.
other faiths (which may be Anapavartanīya - Which cannot
false). be changed, Immutable.
Anyatva
Otherness, Anarthadanda - Unnecessarry or
seperateness. unproductive punishment.
Apāna - Exhalation. Anaśana - Fasting.
Aparatva - Identification. Anekānta - Multifaceted, many Aparigrhītāgamana - Sexual ended, tolerant of differing
intercourse with an unmarried views, non-absolutist.
person of the opposite sex. Anindrīya - Mind, feeler.
Aparigraha - Non-attachment Anista - Undesirable.
towards possessions. Anitya - Temporary."
Aparyāpta – Undeveloped. Anivetti - Indulgence.
Apavāda – Exception.

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vi: TATTVĀRTHA SŪTRA
Apavartaniya ayu Mutable life-span. Apavartana - Mutation. Apratyaveksita/ Apramarjita Uninspected and uncleaned, undusted. Apravīcāra Unlibidinous. Aprtayakhyāna - Non adherence abstinance, partial
to
renunciation.
Arati Revulsion.
—
Arhadbhakti
prophets..
Artha - Meaning, substance. Arūpī- Abstract, subtle.
-
Asarananuprekṣā on helplessness.
Asubha - Inauspicious. Aśucitvanuprekṣā
Asañjnī
beyond count.
Reflect-ion
on impurity of the physical body.
Asamiyama - Non-restraint.
Asangatva - Lack of attachment.
Asankhyeya
Innumerable,
Devotion to the
1
Astikāya
unreasoning, discretion.
Asat - Unreal.
Asātāvedanīya
feeling producing. Asatya - A lie, untruth.
—
Asura Demon.
Reflection
aggregate form.

Irrational,
incapable
Asiddhatva Unliberated- ness,
worldly existence.
of
Unpleasant
Existence in
Atibhararopana Taxing the animals beyond their capacity
to carry or pull. Aticăra Excesses (excee-ding beyond the limits of the vows taken), flaw. Atithisamvibhāga vrata
A
minor vow taken by the lay practitioners of the faith (Śra vakas) whereby they pledge to share their food and other neccessities with the ordained ascetics in order to sustain them and helping them to carryout their spiritual practices unhindered by hunger
or want.
Audayika bhāva Fruitional psychic state or volition.
Audārika sarīra - Gross physical
body. Aupapātika
Suddenly
manifested.
Aupaśamika
-
—

Bhāva
Subsidential volition.
Avadhi - Interval, period, limit. Avadhidarsana (āvaraṇa)
Clairvoyant vision (obscuring). Avadhijñāna
Clairvoyant
perception/ knowledge. Avadhijñānāvaraṇa Veil over
Clairvoyant cognition.
Avadya - Unslainable. Avagahana - Stature. Avagraha - Apprehension. Avaktavya - Indescribable.
Avamaudarya - To eat less than the desire/ hunger.

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Avarnavada - To speak ill of. Avasarpinī kāla Descending,
regressing time-cycle.
Avaya - Perceptual judgement. Avayava - Part.
Avikalpa alternative.
Avirata
unrestrained.
---
-
Without
Avirati Lack of abstinence or
restraint.
Avrata - Not taking a vow. Avyābādha - Unperturbed. Avyaya - Indestructible.
A
Abhyantara - Internal. Acarya - Head of order, master
monk.
samiti
Ādāna Exercising vigilence maintenance of equipage by
in
ascetics.
Adhyatmika - Spiritual.
Ādimana - From the beginning. Agama - Canonical text. Āhāra - Intake of one or more of eatables, drinks, the nutritious and the tasteful.
Āhāraka labdhi
Ākāśa - Space. Akincanya
Non-abstainer,
nikṣepaṇā
an
cational accomplishment.
Āhāraka sárīra
locational body.
Translo
Trans
Poverty, Non
possession. Akrosa - Resentment, anger.

Álocanā
Censure, confession
or a penance in the form of self
censure.
Alokita panabhojana
Eating
and drinking during day-light only. Amnaya - Tradition. Anayana prayoga - Procure ment
from outside the avowed limit. Ānupūrvī - In the given order.
Ārambha
Commencement
(generally activities).
Ārambha
activity.
Ārjava
GLOSSARY : vii
-
-
kriya

of
Simplicity,
straightforwardness.
Ārtadhyāna
Despairing,
agonizing or anxiety ridden thoughts or meditation. Ārya satya
fundamental Buddhism, namely Duhukha, Samudaya, Nirodha and Mā rga.
Aśrava Influx of karma matter within the soul-field. Āśravānuprekṣā - Reflection on
of the faith.
Ātapa - Heat. Ātmā - Soul.
the reasons of influx.
Āstikya
violent
Violent
The four
of
truths
Belief in the precepts
Atma nindā - Self denigration. Ātma parināma - Self volition. Ātma prasamsā -- Self praise. Avaśyaka
Six essential daily practices by a faithful.

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viii : TATTVĀRTHA SŪTRA
Āvāsa – Dwellings. Āyu - Life-span. Āyuska - Pertaining to life-span.
B
Bādara - Gross. Bāhyatapa - External penance. Bāhyopadhi - External
equipment. Bālatapa - Ignorant penance. Bahuśruta - Learned in
canonical learning. Bkusa - The ascetic who
observes his monastic vows properly but who has not risen above bodily cares and
cosmetics. Bandha - Bondage, bonding. Bhajanā – Alternative. Bhaktapāna - Food and drinks. Bhāsā - Language, speech. Bhāsā samiti - Exercising
vigilance while speaking or
expressing one's views. Bhāva - Mode, mentality,
psychic state, volitional state, essence. Bhāva bandha . Psychic
bondage Bhāva himsā - Absolute
violence attributed to violent
psychic state. Bhavana - Abode, a heaven. Bhavanapati/ Bhavanavāsī -
Gods of Bhavana heavens. Bhavapratyaya - Type of
clairvoyant perception by virtue of births in hells
(Vibhanga-jñāna) or heavens
(Avadhi-jñāna). Bhavasthiti - Life-span or life
duration in a particular birth. Bhavyatva - Liberatability. Bhaya - Fear. Bhayamohanīya - Fear
delusory. Bhiksu - Mendicant. Bhogabhūmi - Land of inaction
and pleasure where the humans do not have to work for a living, all their needs are provided for by the Kalpa
vrksa. Bhogāntarāya - Obstruction to
enjoyment of available
pleasures. Bhogopabhoga vrata - Vow
limiting the consumption or enjoyment of onetime and
recurrently usable objects. Bhūmi - Land, level. Bodhidurlabhānupreksā Reflection on the rarity of
enlightenment. Brahma - Divine. Brahmacarya - Righteous action,
sexual continence, celibacy. Buddhabodhita - Prompted or
spurred or motivated by the other enlightened seers.
Caksu – Visual sense organ. Caksu darśana - Occular vision.

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GLOSSARY : ix
Caksu darśanāvaranīya -
Occular vision obscuring. Caramadeha - Ultimate or last
body (before liberation). Cāritra - Conduct. Cāritra mohanīya - Conduct
deluding. Caryā parīsaha - Affliction
related to observance of ascetic
vows. Caturanuka - Quadruatomic. Caturdaśa pūrva – Fourteen pre
canons. Caturindriya - Quadrusen, sory,
endowed with four sense
organs. Cetana - Consciousness. Chadmastha - Vailed state,
Unenlightened ascetic. Chadmastha vītarāga Unenlightened
but dispassionate. Chaurya – theft, stealing. Chaviccheda - Cutting and
dismembering. Chāyā - Shadow. Cheda - Section, reduction. Cintā - A synonym of Sensory
perception.
Darśana - Philosophy, vision,
faith, inclination. Darsana mohanīya - Faith
deluding. Darśana višuddhi - Purity of
faith. Darsanāvarana - Veil on vision/
faith. Desa virata - Partial renouncer. Deśavirati vrata - Vow of partial
renouncement. Deśavrata - Minor vows. Devī – Goddess. Deva - Gods of various heavens. Devagati - Godly birth. Devāyu - Godly life-span. Dhāranā - Determination,
retention, record. Dharma - The faith. Dharma dhyāna - Righteous
meditation. Dharmāstikāya - Intangible
inanimate matter that neutrally aids motion of the soul and
pudgala. Dharmopadeśa - Preaching the
faith. Dhyāna - Meditation. Digambara - Naked, sky-clad,
sect of jainism in which monks
remain naked. Digvirati vrata - Vow limiting
movement in all directions. Diksācārya - Ordaining master. Dosa - Flaw. Dhrauvya - Permanence,
eternality. Dravya - Matter.
D
Damśamasaka parīsaha -
Affliction of the insect-bites. Dambha - False pretension. Dāna - Charity Dānāntarāya
Charity obstructing.

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X: TATTVĀRTHA SŪTRA
Ekānta ksaņikatā - Dogmatic
insistence on momentariness. Ekatva -- Singularity. Ekatvānupreksā – Reflection on
the singularity of the soul. Ekendriya - Unisensory living
beings. Esanā - Alms. Esanāsamiti - Exercising
vigilance in accepting alms. Evambhūta naya - Actualistic
stand-point.
Dravya adhikarana - physical
instrument, stratum or level. Dravya bandha - Material
bondage. Dravya bhāsā - Material speech. Dravya himsā - Material
violence, actual violence as
opposed to violent thoughts. Dravya linga - Material
appearance (of an ascetic). Dravya mana - Material mind. Dravya veda - Maerial feeling. Dravyadrsti - Material- outlook. Dravyārthika naya - Material
standpoint. Dravyendriya - Physical sense
organ. Dhruva - Permanent, eternal,
beginningless and endless.. Duhukha - Suffering, pain. Duhusvara - Noise. Durgandha - Bad or foul odour/
smell. Duspakva - Ilcooked. Duspramārjita - Illswept. Dvîndriya - Bisensory living
beings. Dvīpa-samudra - Continents and
oceans. Dvayanuka (skandha, - Biatomic
aggregate. Dvesa - Hatred. Dvicarama - Penultimate
Gana - A group of monks under
one master. Gandha - Smell, odour. Gandharva - Musician gods. Garbha-janma - Birth from a
womb. Gati - Motion, destiny, types of
birth - hellish, heavenly,
human and sub-human. Ghana – Dense. Ghanāmbu - Heavy water. Ghanavāta - Dense air. Ghanodadhi - Ocean of heavy
water. Ghātikarma - Destructive or
obstructive karma. Ghrāna - Smell. Glāna - Invalid, ailing. . Gomütrikāgati - Crooked motion Gotra - Status Gihasthalinga - House holder
appearance. Graha - Planet.
Ekānta - One sided, single
faceted, dogmatic.

Page #224

Attributes, charact
Guna eristics, qualities. Gunapratyaya (Avadhijñāna)
Attributal
cognition).
Gunasthāna
Attributal position (One of the fourteen stages of spiritual attainment). Gupti - Restraint.
Guru
Master, teacher; heavy, grave, colossal.
Gurukula Master's family (A group of monks/nuns under
1
-
one master).
Gurutva - Gravity.
-
H
Hasya - Laughter, ridicule. Himsă - Violence.
Himsǎnubandhī raudra dhyāna ·
Violence bonding
angeral
meditation.
(Clairvoyant
Using
Hinadhika mānonmāna false (lesser or more) weights and measures (a flaw of the vow of non-stealing). Hiranya - Silver.
Hiranya suvarna pramāṇātikrama Violation of limit of gold and silver (a flaw of the vow of Non-possession
or
aparigraha).
Hiyamāna - Decreasing.

I
—
Indra - Heavenly king. Indriya - Sense-organ. Ista-viyoga Separation from a desirable object. Itvara-parigrhītā gamana
-
GLOSSARY: xi
Sexual intercourse with a member of the opposite sex married to someone else. Iha - Speculation. Iryāpathika karma - Momentary karma that come in contact with the soul, momentarily and without bonding, during the course of essential untainted (by passion or attachment / revulsion) activities of the body, mind and speech. Iryapatha kriyā
Actions resulting in momentary karina. Iryāsamiti - Exercising vigilance in moving about on purpose.
J
Jagat - Universe.
Jaghanya
deplorable.
Jaina-darśana
philosophy.

Jarayuja janma placental birth. Jati - Caste.
Minimum;
Jaina
Jaina-linga
appearance or identity. Jambudvipa
according to Jaina geography. Presentday Asia comes closest to the avilable descriptions. Janma - Birth.
Jaina sign,
A continent
Umbilical/

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xii : TATTVĀRTHA SŪTRA
Jīvatva - Life. Jina - Conqueror (of enemies of
the soul - four destructive
karma types). Jiva - Living being, soul. Jīva rāśi -- The living universe. Jīva-dravya - The living or
animate matter. Jīvāstikāya – The living existent
aggregate. Jīva-tattva - The living
fundamental verity. Jivita - Alive. Jīvitāśamisă - To desire to live on
(An excess of the terminalvow or the 'Antima maranā ntika sallekhanā jhūsanā
vrata'). Jñāna - Knowledge, cognition. Jñāna dāna - To impart
knowledge. Jñāna samjñā - Cognitive
instinct. Jñānāvarana - Veil on
knowledge. Jñānāvaranīya karma
knowledge obscuring karma. Jñānendriya - Sense-organ. Jõānopayoga - Cognitive
consciousness. Jñānotpattikrama - Order of
gaining knowledge. Jñāta bhāva - Intuitional
volition. Jyotiska - Celestial bodies. Jyotiska deva - Celestial gods.
Kaivalya - Omniscience. Kāla - Time (matter). Kālātikrama - To request an
ascetic for coming for alms before or after the proper time. (a flaw of the Atithisamvibhā
ga vrata). Kalpa - A group of heavens,
proper conduct. Kalpātīta - Beyond the Kalpa
heavens. Kalpopapanna - Born in the
kalpa heavens. Kāmasukha - Sexual pleasure. Kandarpa - Cupid, amorous talk
(a flaw of the vow of celibacy). Kānksā - Desire (A flaw of right
vision or inclination). Karita - Getting done by others. Karma - Action; very fine and
specific material particles that enter into and attach themselves to the soul under specific conditions of psychic states (passionate and deluded)
and physical actions. Karma-bandha - Karmic
bondage Karmabhūmi. - Land of action,
where humans have to work
for a living. Kārmana sarīra - Trans
migratory karmic body that accompanies the soul during worldly transmig-ration and decide its fate or destny in the next birth.

Page #226

GLOSSARY : Xiii
Kārmana yoga -- Kārmic activity Kevaladarśanāvarana - Veil on
during zig-zag transmigratory pure vision. motion.
Kevalajñānī , Kevalī - Karma--skandha - Aggregate of Omniscient. karma particles.
Kevalajñāna - Pure knowledge, Karmendriya - Organ of action.
supreme knowledge, ultimate Karunā - Pity, kindness, knowledge, omniscience. compassion.
Kevalajñānāvarana - Veil on Karunya - A feeling of pity.
Kevalajñāna. Kasāya - Passions (Anger, pride, Kevalī-samudgāta - Emanation deceit and greed).
and spread of the space-points Kasāya mohanīya - Passion
of an omniscient soul over the delusory.
whole of universal space just Kasāya vedanīya - Passionate before its liberation (this is feeling produ-cing karma.
done when the life-span Kathina – Difficult.
determining karma near Katuka - Bitter.
complete destruction but some Kautkucya - Gesticulation (A
vedanīya - feeling producing - flaw of the vow of refraining karma are still left.) from purpose less punishment Khanda - Part, piece. - Anartha danda viramana Khattā rasa - Sour taste. vrata).
Kinnara - Dancer gods. Kavalāhāra - Morsel of gross Kita - Done ( Own action). food.
Krodha – Anger (A passion). Kāya yoga - Bodily activity.
Ksīņa kasāya – Whose passions Kāyaduspranidhāna - Improper have been destroyed or body movements (A flaw of
overcome. the Sāmāyika vrata).
Ksīņa moha - Whose delusion Kāyagupti – Bodily restraint.
has been destroyed or Kāya-kleśa – Tormenting one's
overcome. body for expiation (A type of Ksamā - Forgiveness. penance).
Ksānti - Subsidence of flaws Kāya-pravīcāra – Lack of desire such as anger, etc. with a view for bodily pleasures.
to be righteous. Kāyasthiti - Duration of a Ksapaka śreni – Destruc- tional particular body.
ascent or ladder. Kevala - Only, pure.
Ksaya - Destruction. Kevaladarśana - Pure vision.

0
a

Page #227

xiv : TATTVĀRTHA SŪTRA
Ksāyika - Permanent (after complete
destruction/ separation of karma matter
from the soul). Ksāyika bhāva - Destructional
volition. Ksāyika căritra - Eternal or pure
conduct. Ksāyika darśana - Eternal vision Ksāyika jñāna - Eternal
knowledge. Ksāyika samyaktva - Permanent
righteousness. Ksāyika sukha - Eternal pleasure
or bliss. Ksāyika vīrya - Destruc- tional
potency or infinite energy gained by the soul due to complete destruction of the
enrgy veiling karma. Ksayopaśamika bhāva - Des
tructosubsidential or mixed
volition. Ksetra - Area, region, land,
ground. Ksetra-vāstu parimānātikrama -
Transgrssion of the avowed limit of land and building holdings (A flaw of the minor vow of limiting the
possessions or Parigraha). Ksetravrddhi - Increasing the avowed area of activity (A flaw of the minor vow of limiting the movements in all
directions). Ksudhā parīsaha - Hunger
affliction.
Kula mada - Family pride. Kula vaiyāvitya - Rendering
service to a group of ascetics
under one master. Kupya pramānātikrama -
Transgression of the avowed limit of clothes and utensils (A flaw of the Bhogopa- bhoga
parimāna vrata). Kuśīla - Unrighteous, the ascetic
who compromises his monastic vows for the reasons of
passions or sensory demands. Kūtalekha - Falsifying
documents (A flaw of the minor vow of adherence to
truth - Satya vrata). Kūtastha-nitya - Eternal,
permanent.
Labdhi - Attainment, extra
ordinary attainment particularly spiritual or super
natural. Labdhīndriya - Psychic sense
organ. Lābha – Profit. Lābhāntarāya karma - Profit
obstructing karma. Laghu - Small, slight, little. Laksana - Characteristics,
quality, attribute. Laukika disti – Worldly view. Lesyā - Spiritual hue,
colouration.

Page #228

Linga
appearance, gender.
Lobha - Greed - a passion. Loka Universe, world. Lokācāra, Loka-rudhi - Custom,
tradition.
Sign, identity,
Lokākāśa Universal space.
Lokanta
the universe. Lokānuprekṣā - Reflecting upon the form and implications of the universe with a view to view one's own soul and actions in the right perspective.
Extreme end or top of
M
Madhyaloka - The middle world where the human and the subhuman species (Tiryañca) live. Madhyama, Madhya - Middle. Madhyastha vitti Neutral or
unattached disposition. Mahāskandha Great colossal
aggregate of matter.
Mahāvrata - Great vow.
Maithuna Sexual gratification.
Maitrī vitti
Friendly
The filth
disposition. Mala parisaha affliction.
Mana - Mind.
Māna (kaṣāya) passion).

-
Manahaparyāyajñāna
Telepathic perception.
Pride (a
(extra-sensory)
Manahaprayāyajñānāvaraṇa The obscuration veling the telepathic perception. Manoduspranidhāna - Improper thoughts (a flaw of the Samā yika vrata). Manogupti - Mental control. Manoharendriyāvalokana
Looking at sbdy's erotic organs (a flaw of the fourth great vow of celibacy for an ascetic and the corresponding minor vow of a lay follower). Manojña - Desirable. Manojňa amanojña samabhāva - Equanimity in the face of the desirable and the undesirable. Manorama - Pleasant. Manoyoga - Mental activity. Manusya - Human being. Manusya gati The human destiny.
Manusya jāti - The human race. Manusyaloka That part of the universe where the human beings live. Manusyayu
GLOSSARY: xv

-
span. Marana - Death.
Māraṇāntiki sallekhanā
unto death.
-
The human life
Maranāśamsā - To want to die (a flaw of the terminal vow of equanimous death).
Mārdava
Softness; humble
disposition, humility. Marga - The path, the faith.
Fast

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xvi : TATTVĀRTHA SUTRA
Mārga prabhāvanā - Promo-tion
of the faith, glorification of the
path.
Mleccha - Heretic. Moha - Delusion. Mohanīya - Delusory. Mohanīya karma - Delusory
karma. Moksa – Liberation, salvation,
release, freedom of the soul
from the karmic bondage. Moksa mārga - The liberating
path. Moksa tattva - Reality of
salvation. Moksābhimukha ātmā - A soul
devoted to attaining liberation. Mrdu sparsa - Soft touch. Mūdha - Unintelligent, idiot,
stupid.
Mārgācyavana - Steadfast
adherence to the path, Non
deviation from the path. Māsa - Month. Mati - Sense. Matijñāna - Sensory cognition. Matijñānāvarana - An
obscuration veiling the sensory
cognition. Mātrā - Quantity. Mātsarya - Jealousy. Maukharya - Verbosity,
verbalism, circumlocution (a flaw of the vow of adherence
to truth). Māyā - Deceit, deception,
cunning, trickery; Ilusion. Miśra bhava - Mixed psychic
disposition Mithyā darśana - False vision,
false inclination, false faith,
false belief. Mithyā darśana salya - False
faith sting. Mithyādrsti – False beliefed. Mithyātva -- Falsehood. Mithyopadeśa - False sermon (a
flaw of the second vow of adherence to the truth - Satya
vrata). Mīmāmsaka - A Mīmāmsā
philosopher. Mīmānsā
Analysis, examination, disquisition, commentary; a philosophy.
Muhūrta – A time-period of 48
minutes. Mukta - Liberated. Mūla guna - Primary attributes. Mūrchā – Attachment, delusion. Mūrta - Concrete, not absatract,
material, formed, tangible,
perceptible by senses. Mūrta tattva - Perceptible
reality.
Nagnatva parīsaha - Afflic-tion
of nakedness. Nāgnya, Nagnatva – Nakedness. Naigama naya - Popular
standpoint. Naksatra - Star. Nāma - Name.

Page #230

GLOSSARY : xvii
Nāma karma - Physique
determining karma. Napumisaka veda - Neutral
libido, unsatisfiable sexual
urge of the neuter gender. Napumsaka linga - Neuter
gender. Naraka - Hell. Nāraka - Hellish being. Naraka bhūmi - Hellish ground
(One of the seven levels of hells in the nether world). Naraka gati - Hellish birth. Narakāyu - Hellih life-span. Nāśa – Destruction. Naya - Standpoint, viewpoint. Nayavāda - Doctrine of
standpoints, relativism. Nidāna - Desire for future. Nidāna salya - Desire sting Nidrā - Sleep. Nidrā nidra - Deep sleep. Nidrāvedanīya – Sleep inducing,
sleepy feeling producing
(karma). Nigoda - Lowest micro-scopic
life form found in vegetational
bodies. Nigraha - Control, restrict. Nihiśalya - Without sting. Nihiśreyasa - Spiritual bliss,
salvation, liberation. Nikāya -group, class. Niksepa - Installation, positing. Nindā - Condemnation. Ninhaya - Heretic. Nirantara - Continuous. Nirbhayatā - Fearlessness.
Nirgrantha - Without the knot
(of attachment), the ascetic who has completely overcome attachment-aversion and passions and are at the verge of attaining complete spiritual
purity and omniscience. Nirjarā - Separation,
dissociation, shedding. Nirjarānupreksā - Reflec-tion
on the ways to achieve nirjara. Nirodha - Stoppage. Nirvartanā - Making, without
passage. Nirveda - Detachment. Nirvratatva -Vowlessness, Niscaya dısti – Absolute view. Niśrā - Support, shelter. Nisadyā parīsaha - Affliction of
continuous sittings for long periods of time during spiritual
practices by an ascetic. Niskriya - Inert, inactive. Nisarga - Nature. Nisarga kriyā - Natural activity. Nitya - Permanent, eternal,
unending. Nityānitya - Teperaro
permanent, Permanent and changeable. (Like permanence of matter and change of modes). Nityatva - Eternality,
permanence. Nirvrttīndriya - Physical
appearance, shape or formation
of organ. Nīcagotra - Low status.

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xvii : TATTVĀRTHA SŪTRA
Nīcairvitti, Namravitti -
Humility. Nīlā - Bluish-green colour. Nokasāya - Quasi passions. Nyāsāpahāra - Embazzle-ment, misappropriation (A flaw of the minor vow of adherence to
truth) Nyāya - Logic.
P
Paksī - Bird. Paksa - Side, wing. Palyopama - A (smaller) unit of
immeasurably large time
period, pit like measure. Pañcendriya - Pentasensory
(having five sense-organs)
living being. Pāpa - Sin, demerit. Pāpa prakıti - Nature of sin. Parīsaha - Affliction, trial,
hardship. Parīsaha jaya - Conqueror of
afflictions. Para praśamsā - Praising others
limitation
sexual indulgence). Paravyapadeśa - Falsely saying
that own thing is other's with a view not to give it to the ascetics (A flaw of the fourth preparatory vow of Atithisamvibhāga ) Paridevana - Vailing, weeping,
crying. Parigraha - Possession with
attachment. Parihāra - Segregation,
quarentine (A form of expiation,
atonement, repentence). Pariņāmi nityatá - Changing
permanence. Parināma -- Result, change. Pārināmika bhāva --Volitional
disposition. Paroksa - Indirect. Paryāpta - Developed . Paryāya – Mode, form. Paryāyāıthika naya - Modal
standpoint. Pipāsă parīsaha - Thirst
affliction. Pila, pīta - Yellow. Posadhopaväsa vrata - Vow of
fasting and abstinence for a
day and night. Potaja - Umbilical birth. Pıthvikāya - Earth bodied living
beings. Pracchanā - Questioning. Pradeśa - Unit of space, space
Paralinga - Other form. Paramānu - The ultimate (finest)
particle. Paranindā - Condemning others. Paratva - Priority, prece-dence. Paravivāhakarana - Arrang-ing
others' marriages for whom one is not so responsible. (A flaw of the minor vow of
point.

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GLOSSARY : xix
Pradeśa bandha - Karmic space
pointal bondage, quantity bondage. Pradeśodaya - Manifestation of
nonfruitional karma. Prajñā parīsaha - Intellect
affliction. Prakrti bandha - Nature of
bondage. Prakıti sankramana -
Transmigression or shift between different natures of
karmic bondages. Pramāda - Carelessness, non
vigilence, procrasti-nation. Pramāna - Proof, authenticity. Pramānābhāsa - Virtual proof. Pramatta samyata - Careless
renouncer, an ascetic whose conduct is negligent. Pramatta yoga - Careless activity
of the body, mind and speech. Pramoda bhāva - Jovnus feeling. Pranīta ras bhojana - Stimulating
food intake (A flaw of vow of
celibacy). Pranītarasa bhojana varjana -
Denial of stimulating food intake for ensuring faithful adherence to the vow of
celibacy. Prāna - Vitality. Prānātipātiki kriyā - Act of
slaying sbdy's vitality. Prāna-vadaha – Slaying sbdy's
vitality. Prasamsā - Praise.
Pratikramana - Retraction from
transgressions and repenting
for them. Pratirūpaka vyavahāra
Imitation, adulterated trade (A flaw of the minor vow of
adherence to truth). Pratyākhyāna - Giving up,
renunciation. Pratyākhyānāvaranīya (Kasāya )
- Renunciation veiling
(passions). Pratyaksa – Direct, without an
intermediary agency. Pratyeka bodhita - Self
prompted, self motivated. Pratyeka buddha, Svayani
buddha - Self enlightened. Pratyeka prakti - Individ
ualized type, individualiz, ed
nature. Pratyeka śarīra - Individual
body. Pratyutpanna - Instanta-neous. Pravīcāra - Lack of sth. Pravacana - Sermon, preaching,
the word of the prophet. Pravacana bhakti - Devotion to
pravacana. Pravacana mātā - Sermonmother, a term employed for the set of five vigilences (Samiti) and three restraints (Gupti) to be observed by an ascetic to safeguard his/her asecticism.

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XX: TATTVĀRTHA SŪTRA
experiences and pleasures enjoyed during the unvowed state (A flaw of the vow of celibacy).
R
Pravacana vātsalya - A feeling
of affection towards pravacana. Pravrtti - Indulgence. Prāyaścita - Repentance,
expiation, penitence, self
reproach. Predīpa -- Lamp. Presya prayoga - To get sth done
by sbdy else when own vow of limited area doesnot permit it
(an excess of the vow ibid). Pudgala - Material, concrete
matter. Pudgalaksepa - Object throwing
(A flaw of the Deśāvakāśika
vrata). Pudgalāstikāya - Aggregate
material matter. Pulāka – Those ascetics who
never deviate from the tenets
propounded by Lords Jina. Pullinga - Male, masculine
gender. Purveda - Male libido. Punya - Merit, pious deed, piety,
holy deed. Punya prakrti - Nature of merit. Purusa veda - Male libido. Purusārtha - Effort, labour,
endeavour. Pūrva - Pre-canons. Pūrvadhara - Well versed in the
learning of the fourteen pre
canons. Pūrvaratianusmarana
Recalling, remembering and reflecting upon earlier sexual
Rāga - Attachment. Rahsyābhyākhyāna - To put a
false blame (A flaw of the vow
of truthfulness). Rasa - Taste, juice. Rasa parityāga - Giving up
eating for taste, a penance. Rasanendriya - Sense of taste,
tongue. Rati - Liking, attraction; Sexual
act. Rātribhojana viramana – Giving
up eating after sunset. Raudra dhyāna - Angeral
meditation. Rjugati - Straight-line motion. Rjumati - Straight sensory
(Lesser of the two types of
Telepathic cognitions). Rjusūtra naya - Straight thread
standpoint. Roga parīsaha - Ailment
affliction. Rūksa - Coarse, rough. Rūpī – Formed, concrete, with a
shape, tangible, perceptible by sensory organs. Rūpa - Form, shape,
concreteness, perceptibility by sensory organs.

Page #234

Rūpānupāta - Attracting sbdy's attention by signaling (A flaw of the Desavakāśika vrata)
S
Sabda - Word, sound. Sabda naya - Verbal standpoint Śabdānupāta - Attracting sbdy's
attention by making a sound (a flaw of Desavakāśika vrata). Śaiksa - Student. Sailesikarana
The process of
projecting
Own
soul
spacepoints into
entire
universal space by an arhata
who is at the verge of liberation and whose all the karma except the life-span deciding karma, particularly the vedaniya karma are about to be shed, in order to shed the remaining life-span karma instantaneously and alongwith the near exhausted vedaniya karma, just before liberation. Salya - Sting, thorn.
Sanka
Doubt.
Śarīra - Body.
Śauca - Freedom from greed. Śayyaparīṣaha Bedding and residence affliction. Śiksaka - Teacher. Śikṣāvrata
-
Educative or
preparatory vows. Sīla - Righteousness. Šīlavrata
righteousness.

Vow
of
Sīlavratanaticāra
Flawlesss
observance of the VOW of
GLOSSARY : xxi
righteousness.
Šīta parīṣaha - Cold affliction. Śīta sparrśa - Cold touch. Śoka - Sorrow. Śraddhāna - Faith, belief.
Śravaka - Lay male follower. Śravika - Lay female follower. Śrotra-Listener. Śruta jñāna knowledge. Śrutajñānāvaraṇīya Scriptural
Scriptural
obscuring karma.
Subha Auspicious, pious,
meritorious.
Subha nāma karma - Auspicious
Śubhayoga
body determining karma. Meritorious pious
actions.
Sukla - White, pure. Sukla
dhyana
--

karma knowledge
Purest
meditation centered upon the
self or own soul. Svetambara - White clad. Sacitta - Green, raw, alive. Sacitta ähära Green/raw food, uncooked fresh food.
Sacitta niksepa
Placing
amongst sacitta (A flaw of Atithi samvibhāga vrata). Sacitta pidhana Covered by sacitta (A flaw of Atithi samvibhāga vrata).
-
Sacitta sambaddha
Sacitta touching food.
ähära

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xxii: TATTVĀRTHA SŪTRA
Sacitta sammiśra āhāra Food mixed with sacitta.
Sadahana - Instrument.
Sadguṇācchadana sbdy's virtues.
Sādhāraṇa - General, common.
Sadhu - Ascetic, monk.
Sādhvī- Nun.
Sādi With a beginning. Sadrśa Similar.
Sadvedya - Pleasurable feeling.
Sāgaropama
A term of
immeasurable
time much
larger than Plyopama, Ocean
like measure.
Sākāra upayoga
Shaped
consciousness.
Sākāramantrabheda
To
disclose sbdy's secret (a flaw of the minor vow of adherence to truth).
Sakaṣāya
Passionate, in the
grip of passions.
Samhanana - Bone joint.
Samlekhana vrata
unto death.
Samraksana - Protection.
Samrambha - Planning.
Samisārī
Hiding
unliberated soul.
Samsara World.
Worldly being,
Vow of fast
Samsaranupreksā -To reflect on
the causes of
worldly
wanderings and the pain and
Sorrow thereof.
Samsarika - Mundane.
Samsthāna
configuration.

Form, shape,
Samvara - Stoppage of influx. Samvaranuprekṣā Refl-ection
on (the measures of) stoppage of influx.
Samvega Strong desire for salvation, momentum, sudden force.
Samvrta yoni - Covered womb. Samiyama - Discipline, resraint. Samyamāsamyama
Part
restraint.
Samyoga-Conjunction. Sama - Equal.
Samabhirudha
naya
Conventional standpoint.
Samacatuasra samsthāna
Symmetrical configura-tion. Samadhi Deep and unadulterated meditation.
Samanaska
thinking, rational.
Samārambha – Preparation. Samaya time.
Sāmāyika A 48 minute period
of equanimity.
Vigilance, care,
Samiti
—
With mind,
The smallest unit of
alertness.
Sammurchana - Sponta-neous. Sammürchim (-n) janma
Spontaneous birth.
Passional
Samparaya - Passion, downfall. Samparayika karma karma, spirit-ually degrading karma.

-
Samyagdarsana - Right- vision, right-inclination, right-faith, right-belief, right-disposition.

Page #236

GLOSSARY : xxii
WWW
Samyagdisti - One with
Samyagdarśana. Samyagjñāna - Right
knowledge. Samyakcăritra - Right-conduct. Samyaktva – Righteousness. Sangha - Order, group of
followers; Fourfold order of monks, nuns, lay male followers and lay female followrs in the Jaina context
(Caturvidha sangha). Sangharśa -- Conflict, struggle. Sanghāta - Aggregation,
association, combination. Sangraha naya - Synthetic
standpoint. Sangrāhaka - Compiler of
canonical texts. Sangrha - Collection, synthesis. Sankhyā – Number. Sankhyāta - Numerable. Sankhyātanukaskandha -
numerable atomed aggre-gate. Sankhyeya - Countable. Sankramana, Sankrānti -
Transition, alteration. Sanjñī - Rational, thinking,
endowed with mind. Sañjñā - Instinct. Sañjvalana kasāya
Smouldering passion. Sānta - With an end. Saptabhangi - Sevenfold
predication. Sarāga samyama – Attachmental
restraint where a spiritual practitioner renounces worldly
life and accepts the asctic vows but has not been able to
overcome attachment therefor. Sarvadarsitva - Omni-vision. Sarvajñatva - Omniscience. Sarvajñna - Omniscient. Sat - Reality. Sāta-veda -- Pleasurable feeling. Sätāvedanīya karma
Pleasurable feeling producing karma. Satkāra puraskāra parīsaha -
Respect and reward affliction. Sattā - Existence, reality. Sattva - Living being, strength. Satya - Truth Satyānuvrata - Minor vow of
adherence to truth.' Satyavrata - Vow of adherence
to truth. Savitarka - With reasoning. Savyabhicāra - With corrupt
reasoning, inconclusive. Siddha silā - The rock of
liberated, the abode of ultimate
accomplished. Siddhamāna gati -- Liberational
motion. Siddhatva - Liberation. Skandha - Aggregate. Smiti – Memory. Snātaka Nirgrantha - Perfect monk; the embodied
omniscient. Snigdha - Smooth, villy,
viscous. Sparsa - Touch.
-
kasaya

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xxiv : TATTVĀRTI
Sparśana indriya - Sensory
organ of touch. Stenāhrtādāna - Accepting stlen
goods (a flaw of the minor vow of non-stealing). Steya - Theft. Sthāvara kāya jīva - Static
bodied living beings. Sthiti - Duration. Sthūla - Gross. Strī - Woman. Strī parīsaha - Woman (men for
nuns) affliction. Strīkathā - Amorous talk. Strīlinga - Feminine gender. Strīveda - Female libido. Sugandha - Fragrance. Sukha - Pleasure. Sukhābhāsa - Virtua pleasure. Sūksma - Fine. Sūksma samparāya - With
minimal passion. Sūrya - Sun. Susvara - Pleasant sound. Sūtrakāra - Author of scripture,
creator of aphorisms. Svādhyāya - Self study, study. Svagunācchādana - Hiding own
virtues. Svamitva - Proprietorship. Svarūpa - Own form, shape.
Tattva - Fundamental verity, fundamental
reality, fundamental truth. Tattvārtha - Ascertained
categories of fundamental reality. Tejasa śarīra - Radiance--body
responsible for its vitality (inseparable in a worldly soul). Tikta rasa - Pungent taste. Tirchi gati - Transversal motion. Tiryagyoni - Sub-human birth. Tiryanca - Sub-human strata of
living beings. Tīrtha - The holy order. Tīrthankara - The starter of the
holy order of monks, nuns, lay male followers and lay female
followers; The Prophet. Tīvra - Intense. Tīvra kāmābhinivesa - Intense desire for sexual gratification (A flaw of the minor vow of
limiting sexual indulgence). Trīndriya jīva - Trisensory living
beings. Tmasparsa parīsaha - Grass
touch affliction. Trsā parīsaha - Thirst. Trasa - Dynamic, moving,
mobile. Trasatva - Mobility. Trayanuka skandha - Tri
atomic aggregate. Tyāga - Renunciation.
Tamasa - Darkness. Tanuvāta - Rarified áir. Tāpa - Heat. Tapa - Penance. Tapasvī- Penitent person.
U

Page #238

GLOSSARY : XXV
U
:
Upavāsa - Fasting for a day. Upayoga - Consciousness, the
essential attribute of the living
(soul). Ürdhva - Upwards, upper.
Uccagautra - High status Ucchavāsa - Exhalation. Uddyota - Ilumination. Upabhoga - Recurrent
enjoyment. Upabhoga paribhoga parimāna
vrata - Vow limiting the use of enjoyable objects both -
onetime and recurrent. Upabhogādhikatva - Excessive
repetitive enjoyment. Upabhogāntarāya – Obstru-cted
repetitive enjoyment. Upacāra - Customary, formal. Upacāra vinaya - Formal
respect. Upadhi - Non-essential
encumbrance. Upādhyāya - Preceptor, teacher
of canonical learning. Upagraha - Satellite. Upakāra - Favour. Upakarana - Equipment,
instrument. Upakaranendriya - Instru
mental organ. Upapāta - Sudden manifestation. Upapāta janma - Birth by
sudden manifestation. Upaśama - Subsidence. Upaśamika - Subsidential Upaśānta (Kasāya, moha) -
Subsided (passion, delusion). Upasarga – Torment. Upasthāpana - Reordain--ment -
an expiation.
Urdhva vyatikrama - Violation
of the limit of moving in the upwards direction. Urdhvagati - Upwards motion. Urdhvaloka - Upper worlds or
heavens. Usna parīsaha – Heat affliction. Utkrsta - Excellent, maximum. Utpāda - Origination. Utsarga mārga - The path of
renunciation. Utsarga samiti - Vigilance in
disposal. Utsarpinī kala - Ascendent time
cycle, progrssive time cycle. Uttama purusa First person,
noble person. Uttara – Following or subUttara prakıti - Sub-types. Uttaraguna - Secondary
attributes.
V
.
Vācanā - Lesson given by a
preceptor or teacher. Vacana gupti - Controlled
speech. Vacanaduspranidhāna
Improper speech (A flaw of Sā māyika vrata). Vadha - Slaying, hurting.

Page #239

xxvi: TATTVĀRTHA SŪTRA
Vadha parīṣaha - Hurt affliction. Vagyoga- Verbal act. Vaikriya labdhi
Super-natural
power of transformation. Vaikriya sarīra Transfor
mational body.
Vaimānika Belonging to vimā na types of heavens.
Vairagya Lack of atta-chment
towards sth/sbdy. Vaiyavitya - Service.
Vakra gati - Crooked motion. Valaya - Ring, bracelet.
Vardhamana - - Increasing. Vargaṇā - Aggragatal grouping. Varna - Colour.
Vartanā - Passage (of time), flit by, roll on, move on, go on, continuous flow.
Vastu - Thing, entity.
Vedaniya karma
producing karma.
Vibhangajñāna
False
clairvoyant cognition (found in hellish beings and false, faithed souls due to manifestation of fruition of
corresponding
karma).
Vicara - Thought.
Vicaya
contemplation.
Vidhana
constitution.
-
Vicikitsa
Disinclination,
disgust (a flaw of right
inclination).
Prescription,
Irregular transmigratory
Vigraha
gati
movement,
Feeling

Reflection,
motion.
Vijñāna Thorough knowledge,
science.
Vikriya - Transformation.
Vinaya
disposition (a penance).
Vipaka - Fruition, retribution. Manifestation of
Conduct; humble
Vipakodaya
fruition.
Viparyayajñāna
Virata
Virati
Opposite/
wrong knowledge, false knowledge.
Vipulamati - Abundant-sensory (the greater of the two types of Telepathic perceptions).
—
Unattached, abstainer. Abstinence.
Viruddharajyatikrama Acting against the law of the land eg. Tax evasion etc. (A flaw of the minor VOW of nonstealing).

-
Virya Power, energy, potency, vitality.
Visaya Subject, object, sensual. Visayasakti - Sensual attraction. Vitarka Verbal reflection. Vītaraga - Unattached. Vivikta sayanāsana
Lonely
habitation. Vrttiparisankhyāna - Restricting begging for food (a penance). Vrati
Vower.
Vrata
Vow.
Vratanaticara - Flawless practice
of vows. Vyavahara - Business.

Page #240

GLOSSARY : xxvii
Vyavahāra naya - Practical
standpoint. Vyutsarga -- Renunciation.
Yācanā parīsaha - Mendicance
affliction. Yaksa -- Demigod. Yaśa, Yasahakīrti - Fame. Yathākhyāta cāritra - Perfect
(nonbonding) conduct. Yatidharma - Monkhood. Yoga - Activity of the body,
mind and speech. Yoga nigraha - Restricting the activity of body, mind and
speech. Yoga nirodha - Ceasing the
activity of body, mind and speech. Yoga vakratā - Crookedness of
actions. Yojana - A unit of distance
(approximately 8 miles). Yoni - Womb, class of birth. Yuga - Era.

Page #241

TATTVĀRTHA SŪTRA
Appendix - C
BIBLIOGRAPHY
Ācārya Devendramuni, Jaina Ācāra Siddhānta Aur Svarūpa, Srī Tarak
Guru Jain Grnthalaya, Udaipur, 1982. Ācārya Śrī Ghāsilāljī Mahāraj, Tattvārthasūtran, Surat, 1 Ed., 1974. Ācāryā Śrīcandanā, Uttarādhyayana Sūtra, Sanmati Jñāna Pītha, Agra, I
Ed. 1972. Jain Dr. NL, Glossary Of Jaina Terms, Jaina International, Ahmedabad, I
Ed., 1995. Jain Dr. Ramesh Cand, Dictionary Of Jaina Technical Terms, Syā
dvād Jain Viśva Gyān Institute, Datia, I Ed., 1994. Jain Pt. Pannālaljī, Moksa Šāstra (Tattvārthasūtra), Digambara Jain
Pustkalaya, Surat, XI Ed., 1994. Laird Charlton, Webster's New World Thesaurus, New World
Dictionaries, Simon And Schuster, New York, 1985. Pathak R.C., Bhargava's Hindi-English Dictionary, Bhargava Book
Depot, Varanasi, 2000. Roget, Peter Mark, Roget's Theaurus, Galley Press, London, U.K., 1972. Sāstrī Nemicandra, Prākıta Bhāsā Aura Sāhitya Ka Ālocanātmaka Itihāsa,
Tara Book Agency, Varanasi, I Ed., 1988. Sanghvi Pt. Sukhlal, Tattvārtha Sūtra, Jaina Samskati Saniśodhana
Mandala, Banaras, II Ed., 1952. Siddhāntaśāstrī, Pt. Khubchand, Sabhāsya Tattvārthādhigama Sūtra, Prama
Śrut Prabhāvak mand,al, Agas, 1992. Tattvārthasūtra Aur Uski Paramparā, Prof. Sagramal Jain, Pārsvanā
tha Sodha Pītha, Vārānasi, I Ed., 1994. Upādhyāya Ātmārāmji Mahārāj, Tattvārthasūtra-Agama Samanvaya,
Ludhiyana, I Ed., 1941. Upadhyāya Kewalmuni, Tattvārthasūtra, Śrī Jaina Diwākara Sāhitya Pītha,
Indore, I Ed., 1987. Varṇī, Ksullak Jinendra, Jainendra Siddhānta Kośa, Bhāratīya Jñāna Pīth,
Delhi, Volumes 1-V, 2003. Webster's New World Dictionary, Warner Books, New York, 1984.

Page #242
AGAMA SAMSTHANA Agama Ahimsa Samata Evam Praksta Samsthana was established in January 1983 to commemorate the Rainystay (Varsa vasa) of Acarya Sri Nanalalji Maharaja in Udaipur in the year 1981. The main objectives of the samsthana are to prepare scholars of Praksta and Jaina Studies, to publish unpublished Jaina literature, to provide means of study to the desirous students of Jaina Studies, to get the treatises on Jaina philosophy, conduct and history, based on scientific research, prepared in order to preserve and promote Jaina culture and to organise lectures, discussions and ceremonies with a view to promote the spread of Jaina studies. The Samsthana is one of the major activities of Akhil Bharatvarsiya Sadhumargs Jain Sangha. The samsthana is registered under the Rajasthan Societies Act, 1958 and donations to it are exempt from Income Tax under section 80 (G) and 12 (A). You can also become a participant in the pious activities of the samsthana as follows:1. Individuals and organisations can become Chief Patrons by donating Rs. One Lakh. The names of such donors are printed on the latter-head of the samsthana in the chronological order of their donations. 2. Become Patrons by donating Rs. 50000.00. 3. Become Promoter-members by donating Rs. 25000.00. 4. Become assisting members by donating Rs. 11000.00. 5. Become ordinary members by donating Rs. 1000.00. 6. The sanghas, trusts, boards, societies, etc that donate Rs. 20000.00 in lump sum to the samsthana become the organisational members of the Samsthana parishada. 7. By donating towards building construction and purchase of essential equipment in the memory of your dear departed ones. 8. By donating old manuscripts, Agamic literature and other useful things. Your cooperation will further the cause and progress of Jaina knowledge and studies.