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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Agama Samsthana Granthamala : 28 Editor Prof. Sagarmal Jain vAcaka umAsvAti praNIta tattvArtha sUtra TATTVARTHA SUTRA APHORISMS FOR THE COMPREHENSION OF JAINA FUNDAMENTALS SREYAS SAMYAGDARSANJNANACARITRANI MOKSA MARGAH || TATTVARTHASRADDHANAM SAMYAGDARSANAM || JIVAJIVASRAVABANDHASAMVARANIRJARA MOKSASTATTVAM || AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR - 313 003.

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Editor Prof. Sagarmal Jain Agama Samsthana Granthamala : 28 vAcaka umAsvAti praNIta tattvArthAdhigam sUtrANi VACAKA UMASVATI'S TATTVARTHADHIGAMA SUTRANI ( APHORISMS FOR COMPREHENSION OF JAINA FUNDAMENTALS ) INTRODUCTION, TRANSLITERATION, TRANSLATION AND EXPLANATION BY Col. D.S. BAYA 'Srevas', M.A. (Prakita and Jainology) WWWW wwwma Shan STRAN the UFAFAN Mmmm AGAMA AHIMSA SAMATA EVAM PRAKRTA SAMSTHANA UDAIPUR - 313 003.

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Publisher : Agama Ahimsa Samata Evam Prakrta Samsthana, Padmini Marga, Near Rajasathan Patrika Office, UDAIPUR (Rajasthan) - 313 003. Ph. No. 0294 - 2490628. Title : TATTVARTHA SUTRA Bilingual Edition : First - 2004. Introduction, Hindi-English Translation And Commentary By Colonel D. S. Baya 'Sreyas' Price: Rs. 200.00 US $ 10.00 Printer : M/s New United Printers, Udaipur

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TATTVARTHA SUTRA PUBLISHER'S NOTE Agama Ahinisa Samata Evan Prakrta Sanisthana 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 Umasvati's Tattvarthasutra, 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 Tattvarthasutra 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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TATTVARTHA SUTRA SRUTA // 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 Srut Sankalp wing of SHUBH SANKALP (Shri Ganeshlal-Sundarbai Baya Memorial Charitable Trust), Udaipur. The Samsthana gratefully acknowledges their generosity and hopes for their continued support in future also. Sardarmal Kankariya President

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TATTVARTHA SUTRA DEDICATION * TO MOTHER MY FIRST GURU

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TATTVARTHA SUTRA 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 Atmaramji, Acarya Ghasilalji, Upadhyaya Kevalmuni, Pt. Sukhlalji Sanghavi, Pt. khubcandji Sddhintasastri, 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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TATTVARTHA 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. Tattvarthasutra by Vacaka Unasvati 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 - Svetambara 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 (Svopajna Bhasya) 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 - Sarvarthasiddhi, Tattvartha Rajavartika, Tattvartha Slokavartika and Haribhadriya Vrtti. Some of the prominent contemporary commentaries and translations include those by Acarya Atinaramji, Acarya Ghasilalji, Upadhyaya Kevalmuni, Pt. Sukhlalji Sanghvi, Pt. Khubcandji Siddhantasastri. 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 'Sreyas' 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 Tattvarthasutra 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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TATTVARTHA SUTRA ...I ....... .... VIIT .. XI TABLE OF CONTENTS PUBLISHER'S NOTE MONETARY SUPPORT ....V DEDICATION ... VII ACKNOWLEDGEMENT TABLE OF CONTENTS INTRODUCTION ......... XIX Tattvartha Sutra -... XIX Motivation - XX The Objective - XXI The Style - XXI The Subject Matter - XXII Division Of The Subject Matter XXIV The Author -.. .XXIX Umasvati's Master-Disciple Tradition -- XXXI The Original Version Of Tattvartha Sutra - XXXIII Umasvati's Period - XXXIII Vacaka Umasvati's Learning - XXXV Miscellaneous Coclusions About The T. S.- XXXVI Commentaries And Commentators - ..... XXXVIII Bhasya - XXXVIII Sarvartha Siddhi - XXXIX Raja Vartika - XL Sloka Vartika - Gandhahasti Vrtti - XL Haribhadriya 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 SUTRA adhyAya- 1 : mokSamArga CHPTER-1 : THE LIBERATING PATH mokSa - mArga.. samyagdarzana. Path Of Liberation The Right View tattvArtha The Fundamental Verities samyagjJAna The Right Knowledge - viparyaya-jJAna False-Knowledgenaya ke bheda Types Of Standpoints adhyAya- 2 : jIva-tattva CHAPTER--3 : LIVING BEINGS pA~ca bhAva Five Volitional Dispositions jIva kA lakSaNa.. upayoga jIva- rAzI saMsArI - jIva... Sign Of Life Consciousness The Living Set Worldly Beings indriyA~ Sensory Organs antarAla-gati Transmigratory Motion janma aura yoni.. Births And Birth-places 2 2 3 5 6 7 12 13 14 16 17 .17 18 19 22 22 22 22 23 23 23 23 24 25 26 27 28 29

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TABLE OF CONTENTS: XIII zarIra... ............... 30 36 ........... 36 ...... 17 ..40 ............. .....41 49 50 .. Bodies.... veda va liMga. AyuSa. Libido And Gender ............... Life-span .......37 adhyAya-3 : adho evaM madhyaloka 39 CHAPTER-3: NETHER AND MIDDLE WORLDS adho-loka. The Nether World - .. madhya-loka ................. .......... Middle World -... adhyAya-4 : Urdhvaloka CHAPTER-4 : THE HEAVENS deva-nikAya........... The Heavens And The Gods --................ bhavanavAsI deva. ................. Gods Of Bhavana Heavens - ...... vyantara deva -......... 54 jyotiSka deva -... 54 vaimAnika deva - Gods Of Vyantara Heavens Gods Of Jyotiska Heavens -............... Gods Of Vaimanika Heavens -...................... devoM kI asamAnatA ................. 56 Inequality Of Gods -................... kalpa svarga lokAntika deva -... anuttara vimAna ke deva - ............................ Kalpa Heavens -.. Lokantika Gods -.............. Gods Of Anuttatara Vimanas - ........ .....54 5 d5 57 .......... 59

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XIV: TATTVARTHA SUTRA 6 s -........ 61 ..62 63 64 .....65 71 .......... devoM kI Ayu-sthiti 60 utkRSTa sthiti Life-span Of Gods Maximum Life-Span - 61 jadhanya sthiti .................. Minimum Life-Span -.......... nArakoM kI Ayu-sthiti ............. Life-spans Of The Hellish Beings - vyantara va jyotiSka devoM kI sthiti ............... ......66 Life-Spans Of Vyantara And Jyotiska Gods - ........ ....67 adhyAya-5 : ajIva-tattva CHAPTER-5: INANIMATE MATTER ajIva-dravya -....... mUla-dravya -......... Inanimate Matter - ...... 73 Fundamental Matters -..... ............ .........73 dravya kA pradezatva -.... ........74 dravya kI sthiti-kSetra... ................. .......74 Spatiality Of Matter - ...... Spatial Positions Of Different Kinds Of Matter -........ dharma, adharma va AkAza ...........76 pudgala ke kArya -....... Abstract Kinds Of Matter - ........ ........77 Functions Of Tangible Matter - ... ......77 jIva ke kArya kAla ke kArya - pudgala ke paryAya ................. 78 pudgala ke rUpa -.................. 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 8 88 sat kA svarUpa........... ................... 80 sat kA anekAnta svarUpa........... podgalika bandha ke hetu............... 80 The Reality-.............. Multiple Form Of Reality -.. Material Bonding -................. dravya ke lakSaNa......... kAla kA dravyatka...... Oualities Of Matter - .... Materiality Of Time - .......... guNa va parivartana -............ Qualities And Change-......... adhyAya-6 : Amrava-tattva 87 chapter-6 : THE INFLUX 87 Amrava-svarUpa -....... 88 yoga-svarUpa -.. Forms of Influx -.................. Forms Of Yoga - sAmparAyika karmAsaka....... 90 Binding Influx -............ sAmparAyika karma Asravahetu ...................... .92 Causes Of Binding Influx - adhyAya-7 : vrata aura dAna 103 CHAPTER-7: VOWS AND CHARITY 103 vrata-sva rUpa................. 104 vrata-bhAvanAe~.................. ......104 Form of Vows-............ ........ 105 Active Aids For Proper Discharge Of The Vows -.......... anya sahayogI bhAvanAe~ -....... Other Helpful Reflections -.................. ........107 samyagdarzana ke aticAra .................. ...... 112 vratoM ke aticAra .......... 112 ...89 89 ..91 ......93 ..... 1 0 .... 106 ...............

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XVI: TATTVARTHA 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 - saMlekhanAvrata -..... dAna -........................... The Vow Of Fast Unto Death - Charity-....... adhyAya-8 : bandha-tattva CHAPTER-8 : THE BONDAGE bandhahetu - ............... bandha-svarUpa -... bandha ke prakAra -..... Causes Of Bondage-. Bondage - ........ Types Of Bondages -... prakRti-bandha........ Quality Bondage...... sthiti-bandha -........... Durational Bondage-............ anubhAva-bandha - pradeza-bandhadha... puNya aura pApa ............... Intensity Bondage.................. Quantity Bondage -................... Merits And Sins --.................. adhyAya-6 : saMvara va nirjarA-tattva chapter-9 : STOPPAGE AND SEPARATION saMvara....... saMvara ke upAya................ gupti 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 .............. ......... samiti -..... ................... 140 dharma -........ .......140 anuprekSA .........140 Vigilence .....141 Duties - ......................................................... ....141 Reflections - .......141 parIpaha -...... .......142 Hardships - ...... .........143 cAritra ke bheda -.......... .....144 Types Of Renunciations - ..... ......145 tapa -........... .......146 Penance-... .....147 dhyAna -........ ....148 ArtadhyAna -... ...148 Meditation - ......... ............... ...149 Despondent Concentration - 149 raudradhyAna ... ....150 ....150 dharmadhyAna -............. Angeral Thoughts - 151 Pious Concentration - 151 zukladhyAna. ...152 Pure Concentration - varddhamAna nirjarA -.............. nirgrantha ...... 154 Incremental Separation -.............. .....155 The Knotless (Detached Ascetic)-............... ...... 155 adhyAya-10 : mokSa-tattva / 159 CHAPTER-10 : LIBERATION : THE FINAL DELIVERANCE 159 kaivalya-hetu -.............. AtyaMtika nirjarA va mokSa ........ Causes Of Manifestation Of Omniscience -.................... 153 ......154 ...... .......... . ...........

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XVIII: TATTVARTHA SUTRA Irresidual Separation And Liberation mokSAnantara After Liberation. siddha.. The Ultimate Accomplished Siddha APPENDICES TRANSLITERATION CONVENTION. GLOSSARY OF JAINA TERMS. BIBLIOGRAPHY 161 162 163 164 165 iv xxviii

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TATTVARTHASUTRA 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 Umasvati 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. Umasvati 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 - 'Tattvarthadhigama Sutrani or A Collection Of Aphorisms For The Comprehension Of Fundamental Verities'. Tattvartha Sutra - Tattvartha Sutra 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: TATTVARTHA SUTRA subject matter. Motivation - The agamic and other factors that motivated the author to create this treatise - "Tattvartha Sutra - can be divided into the following four parts: - 1. The Canonical Heritage - As the Vedas are considered as authentic in the Vedic philosophy, the "Agamas'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 Agamic texts. Vacaka Umasvati had well inherited this Agamic 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 Kasi, Magadha, Bihara 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 Prakrta, Vacaka Umasvati 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 Sutra - 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 Kanada of the 'Vaisesika', Gautama of the Nyaya', Krsna of Sarkhya', or the exponents of the 'Yoga', 'Brahma-Mimamsa' or the four Arya-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 Vacaka Umasvati created this treatise with an ultimate objective of spiritual salvation for the faithful readers of his work. The Style - Before Umasvati the Jaina scriptural treatises were created in the form of lengthy, descriptive and repetitive aphorisms (Sutras) just like the Bauddha-Pitakas. 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 : TATTVARTHA SUTRA be very popular and well established in the scholastic circles of the time and Vacaka Umasvati, too, was attracted towards and felt compelled to follow this style of the contemporary scholars of other religious philosophies. As far as is known, Vacaka Umasvati 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 Svetambara traditions - of the later years. This treatise, consisting of 344 concise Samskita aphorisms, has been divided into ten chapters. Umasvati 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 Kanada of the Vaisesika and Gautama of the Nyaya philosophies, that supports each aphorism therein with detailed reasons and justifications, and follows the style of the Yoga philosopher Patanjali 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 (Tirthankaras) without any room for doubt or skepticism. The Subject Matter - While the Vaisesika, Sankhya, and Vedanta philosophics lay predominant emphasis on the matter of worth knowing (Ineyatattva)'and the Yoga and Buddhist philosophies do so on the matter of conduct (Caritra), Bhagvan Mahavira laid cqual emphasis on

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INTRODUCTION : XXIII both these matters - knowledge and conduct or Ineya-tattva and Caritra - in his expositions. On the one hand He dwells on the subject of the universe by taking up the expositions of Jiva-tattva (Animate world) and Ajiva-tattva (Inanimate world) that together make up the universe and constitute the knowledgeworthy part (Ineya-tattva); and on the other He takes up the exposition of the conduct part (Caritra) comprising 'Asrava or influx', 'Bandha or bondage', 'Samvara or stoppage' and 'Nirjara 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 (Ineyatattva and Caritra). In this analysis the Lord (Tirtharkara) included the fundamentals of spiritual merit (Punya) as well as that of demerit (Papa) 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 Tattvarthasraddhanamsamyagdarsanam || 1/2. 2 Samyagdarsanajnanacaritranimoksamargaha || 1/1. Krtsanakarmaksayo moksaha || 10/3. Only seven fundamentals have been described in this treatise. The other two - Punya-tattva (Merit) and Papa-tattva (Demerit) have been considered as part and parcel of the Asrava-tattva (Influx) and Bandha-tattva (bondage).

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XXIV: TATTVARTHA SUTRA 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 Vacaka Umasvati 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 Papa as included within the ambit of influx (Asrava) 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 'Tattvarthadhigama Sutrani' 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 (Ineya-Tattva Mimamsa)' and 'Analysis of The Conduct (Caritra Mimanisa) but went a step further to include the analysis of the knowledge (Inana Mimanisa) and organized the sutras accordingly. In sum, we can say that Vacaka Umasvati 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 (Jnana Mimanisa), the second to the fourth chapters contain an analysis of the 'Knowledgeworthy' (Jneya Mimanisa) and he has devoted the remaining five chapters to the analysis of the 'Conduct (Caritra Mimamsa). We shall consider the essence of these three analyses in the subsequent paragraphs. - INTRODUCTION: XXV --- The Essence Of The Jnana Mimamsa 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-jnana), Scriptural Knowledge (Srut-jnana), Clairvoyant Perception (Avadhi-jnana), Telepathic Perception (Manahparyaya-jnana) and Omniscience (Kevala-jnana) as found in the canonical literature and their classification as direct and indirect knowledge, 3. The factors leading to Mati-jnana, 4. Description of the Canonical works that are accepted as proofs in the Jaina tradition, as the Srutajnana, 5. Description of the three direct and divine types of cognition Avadhi-jnana, Manahparyaya-jnana and Kevala-jnana, 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 jnana) 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: TATTVARTHA SUTRA The Essence Of The Jneya Mimamisa - The Ineya Mimanisa mainly deals with the two elemental matters that constitute the universe, namely Jiva-tattva (Animate matter or soul) and Ajivatattva (Inanimate matter or everything other than the soul). The description and analysis of the Jiva-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 (Tiryanca) 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 Ineya Mimamsa deals with the following sixteen issues : The second chapter deals with - 1. The Jiva-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 Caritra Mimanisa - The Caritra Mimarsa, 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 : TATTVARTHA SUTRA 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 Caritra Mimanisa: The sixth chapter deals with - 1. The form and cause of influx (Asrava) 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-jnana) 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 Mimanisa, 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 Caritra Mimanisa. 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', 'Nirvana', 'Siddhatva' or spiritual salvation. Vacaka Umasvati is no exception. The Author - The author of this highly valued treatise on the most important subject of Tattvartha or "The Fundamentals Of Jaina Philosophy', Vacaka Umasvati is equally recognized by all the sects of Jainas as such. However, he is also known by his aliases - Umasvami and Grddhapiccha - by the Digambara tradition of the Jainas. Though both the sects -- Svetambara and Digambara claim him to be a member of their respective sects, there is enough evidence to the effect that he was a Svetambara monk ranking as Vacaka or teacher (Upadhyaya - well versed in the study of precanons OR Purvavid ). "Vinyamulao dhammo". - Nayadhaminakahao, 5.

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XXX : TATTVARTHA SUTRA 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. Umasvati's Place And Family Of Birth - According to the laudatory composition (Prasasti) of the Tattvarthasutra, it has been deduced that Umasvati was born in a village called Nyagrodhika 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 Tattvarthasutra 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 'Svati from the family of Kaubhisanis. Dr. Suzuko Ohira has summarized these findings as The samskrta text of the laudatory composition, ibid, is as follows : Vacakamukhyasya sivasriyaha prakasayasasaha prasisyena | Sisyena ghosanandiksamanasyaikadasangavidaha || 1 || Vacanaya ca maha racakaksamanamundapadasisyasya Sisyena vacakacaryamulanamnaha prathitakirtehe || 2 || Nyagrodhikaprasutena viharata puravare kusumanamni | Kaubhisanina svatitanayena vatsisutenardhyam || 3 ||| Arhadvacanam samyaggurukramenagatam samupardhaya | Dukhartam ca duragamavihatamatim lokamavalokya || 4 || Idamuccairnagaravacakena sattvanukampaya drbdham Tattvarthadhigamakhyai spastamumasvatina sastram || 5 || Yastattvarthadhigamakhyam jnasyti ca karisyate ca tatroktam | Soavyabadhasukhakhyam prapsyatyacirena paramartham || 6 ||

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INTRODUCTION : XXXI follows: - a. Father Mother - Svati of Kaubhisani gotra, Vatsi (Siddhasena comments that her name was Uma and her gotra was Vatsa), Nyagrodhika.? C. Place of Birth - Prof. Sagrmal Jain is of the view that Umasvati was born at a place called Nagod (current name of Nyagrodhika) in the central India (M.P.). S Umasvati's Master-Disciple Tradition And Lineage - : While the Digambara tradition claims that the author of * Tattvarthadhigama Sutrani - Vacaka Umasvati - was a disciple of Kundakundacarya, the Svetambaras believe him to be the teacher and master of Syamacarya, the author of Prajnapana Sutra. However, there is no mention in any source earlier than that of the tenth century AD that says that Umasvami, the author of Tattvartha Sutra, was the disciple of Kundakundacarya. All such sources that have come to notice are circa 10th century A.D. and later. Dependable mention of Umasvati being the author of Tattvartha Sutra is, however, available in Sveta-mbara literature of the eighth century A.D. It is not authentically known that Umasvati was the teacher of Syamacarya if we discount the 16-17th century roll of A Study Of 'Tattvarthasutra With Bhasya', Dr. Suzuko Ohira, L.D. Institute Of Indology, Ahmedabad, 1982, p. 42. Tattvarthasutra Aur Uski Parampara, Prof. Sagarmal Jain, Parshvanatha Shodha Peeth, Varanasi, 1994, pp. 140-142.

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XXXII : TATTVARTHA SUTRA masters (Pattavali) by Dharmasagara. The laudatory composition (Prasasti) of Tattvartha Sutra, mentioned earlier, clearly states that Vacaka Umasvati was ordained as a monk by Ghosanandi Ksamamana who had mastered eleven primary cancns. His teacher (Vacakacarya) was Mula and the grandteacher was Mahavacakacarya Mundpada and that he was from the Uccanagara branch of monks. These details can be summarized as follows:' - a. Preceptor for initiation - Ekadasangavid Ghosanandi Ksmana b. Grand-preceptor - Vacakamukhya Sivasri c. Preceptor Teacher - Vacakacarya Mula d. Grand-preceptor Teacher - Mahavacakacarya Mundapad ksamana According to Prof. Sagarmal Jain the monastic tradition of Umasvati (Uccairnagari sakha) derived its name from a place called Uncehara, which is, again, in the central India and not very far from his birth-place Nagod.!' However, he could have written the auto-commentary (Svopajna Bhasya) in Kusumpur." Doubts have been expressed about the validity of the laudatory composition itself which now appears at the end of the Tattvartha Bhasya the auto-commentary by the aphorist himself, but there is no reason to believe that it has not been composed by Umasvati himself. Well-known scholars like Dr. Herman Jacobi are of the view that it is Umasvati's own composition, a fact that 9 A Study of Tattvarthasutra With Bhasya, ibid, p. 42. Tattvarthasutra Aur Uski Parampara, 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 * Tattvartha Sutra'by him. The Original Version Of Tattvartha Sutra - Based on study of various manuscripts - both of Svetambara and Digambara traditions, Dr. Suzuki Ohira has concluded that the Svetambara Sbhasya 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 svetambara 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 Umasvati's Period - As there is no evidence available that may be indicative of the period in which Vacaka Umasvati 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 *Tattvartha Sutra', comparison of his style of writing with those of the other philosophical works, etc. It is difficult to ascertain as to when the 'Uccanagara' 12 A Study of Tattvarthasutra With Bhasya, ibid, pp. 5, 6. 13 Ibid, p. 23. 14 Tattvarthasutra Aur Uski Parampara, ibid, p. 19.

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XXXIV : TATTVARTHA SUTRA branch of monks, mentioned in the laudatory composition ibid, to which Vacaka Umasvati belonged originated. On the basis of information available in the roll of masters (Sthaviravali) in the Kalpa Sutra it has been deduced that the period of Arya Santisrenika, the originator of this branch, is around the middle of the second century BC. This sets the limit that Vacaka Umasvati's period cannot be earlier than this." One of the earliest commentaries on 'Tattvartha Sutra'. besides the author's own 'Bhasya', is the Sarvarthasiddhi by Pujyapada. The scholars have fixed his period as the fifth century AD. It can be concluded that Vacaka Umasvati 's period was some time before this. Pt. Sukhlal Sanghvi has concluded that the earliest period of Vacaka Umasvati 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', Vacaka Umasva ti could be a contemporary of Kundakundacarya (Circa 243 AD)!? According to Dr. Suzuko Ohira the date of Tattvartha Sutra and consequently that of Vacaka Umasvati is somewhere in the latemiddle of the century AD.18 Dr. Sagarmal Jain is of the view that Umasvati lived and worked sometime between the 1. Preface to Tattvartha Sutra, Sukhlal Sanghvi, Jaina Samskrti Sansodhak Mandal, Varanasi, 1952, p. 9. 16 Ibid, p. 9. 17 Dr. Nemi Candra Sastri, Prakrta Bhasa Aur Sahitya Ka Alocana tmaka Itihasa, I Ed., 1988, Varanasi, p-223. 18 A Study of Tattvarthasutra With Bhasya, 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 Umasvati's period was sometime between the first century BC and the fifth century AD. Vacaka Umasvati's Learning - Vacaka Umasvati, 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 (Jnana), the knowledgeworthy (Jneya), the Right--conduct (Acara), Cosmography, etc. The way in which he has composed the Tattvartha Sutra 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 Vacaka', which means 'learned in the Pre-canons (Purvas)'. A detailed study of the Tattvartha'and its 'Bhasya'reveals his deep study and understanding of not only the Jaina canonical literature but also those of other philosophies such as Nyaya, Vaisesika, Yoga, Buddhists, etc. Although the Svetambara 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 'Prasamarati Prakarana' is certainly his work.'' Siddhasena also confirms this view. 19 Preface to Tattvartha Sutra, Sukhlal Sanghvi, pp. 16, 17.

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XXXVI : TATTVARTHA SUTRA There is no room for doubt in the fact that he was learned in the scriptural knowledge contained in eleven primary canons (Arga Sutras) and that he has compiled all the essential elements of the words of the prophet in his Tattvartha Sutra without leaving out anything of import. It is for this reason that Acarya Hema Candra, better known as the omniscient of the present era (Kalikala Sarvajna), 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 Tattvartha Sutra. Miscellaneous Coclusions About The Tattvartha Sutra - In his scholarly and investigative work on Tattvartha Sutra and its tradition, Prof. Sagarmal Jain has reached the following conclusions: _20 a. Tattvartha Sutra (TS) is also known as Tattvartha dhigama Sutra and many other names such as Moksa Sastra etc Ts is a composition by Umasvati, a monk of the north Indian Nirgrantha tradition. Vacaka, Grddhapiccha, etc were his titles. Umasvati's period was somewhere between the 1st and the 4th century AD. As the Svetambara-Digamara schism had not become pronounced by that time, it is fruitless to argue whether Umasvati was from Svetambara, 20 Tattvarthasutra Aur Uski Parampara, 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 Satkhandagama 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 Bhasya 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. Umasvati's TS is a fore-runner of the works of both

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XXXVIII: TATTVARTHA SUTRA 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 Uncaihara in the central India. Commentaries And Commentators - - Tattvartha Sutra enjoys such a significant and paramount place of foremost gravity within Jaina works of fundamental profundity that learned scholars from both the Svetambara and Digambara traditions have felt compelled to write commentaries on this monumental work of a genius that was Vacaka Umasvati. Its commentaries have been written on as vide and varied linguistic landscape as in Samskrta, 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. Bhasya 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 Svetambara 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 Bhasya, 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 Bhasya is a commentary by the author only (Auto-commentary or Svopajnya tika)21. This has also been corrobotrated by the conclusion drawn, in this regard, by Prof. Sagarmal Jain in his book, 'Tattvarthasutra Aur Uski Parampara 22 Sarvartha Siddhi 21 -- This samskrta commentary, by the Digambara master, Acarya Pujyapada alias Devanandi, 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 Bhasya), 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 Pujyapada in this commentary for the simple reason that it was more in conformity with their sectarian beliefs than the 22 -- Qouted from 'Tattvarthasutra Aur Uski Parampara by Prof. Sagarmal Jain, p. 67. Ibid., p. 68. www.jainelibrary.org

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XL: TATTVARTHA SUTRA other version contained in the Bhasya. Raja Vartika - Vartika means a logical or explanatory commentary. There are two vartikas available on the Tattvartha Sutra. Digambara Acarya Bhatta Akalarka wrote this commentary based on the texts and explanations in the Sarvartha Siddhi. He made full use of the groundwork done by Pujyapada and hence his comments and explanations are more detailed and substantial as compared to the Sarvarthasiddhi. Sloka Vartika - A work of yet another Digambara Acarya Vidyananda, this vartika is based and benefited from both the Sarvarthasiddhi and the Raja Vartika. No doubt, therefore, that this commentary, composed in the form of samskita 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 Mimanisaka Kumaril in particular. Gandhahasti Vrtti - Out of ntwo complete and one incomplete vrttis available, the largest and the most philosophical is the one by Acarya 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 slokas (Saniskrta verses) make it the largest ever sub-commentary written on the Bhasya. Haribhadriya Vrtti - As the name suggests this sub-commentary, also on the Bhasya, was written by the greatest scholar of his time Acarya Haribhadra Suri (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 Bhasya but also the Siddhaseniya vrtti and is also purported to be a retrieval of other incomplete vrttis of earlier unknown scholars. The Incomplete Vrtti - There is yet another vitti, by Upadhyaya Yasovijaya, is grossly incomplete and covers only the first chapter of the Bhasya. However, the scholastic genius of Yasovijaya, 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 Svetambara monk (Circa later than 14' century AD), wrote his notes (Tippana) on the Tattvartha Sutra. b. Ratna Singh (Circa later than 16 century AD), also wrote

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XLII: TATTVARTHA SUTRA cursory notes on the original text. c. Gani Yasovijaya, in his comments written in the Gujarati language has followed the text according to the Sarva rtha-siddhi but drawn meanings, therefrom, in accordance with the Svetambara belief thus establishing the fact that the Digambara text can truly be interpreted as per the canonical literature upheld by the Svetambaras and denied by the Digambaras. d. Srutasagara, a Digambara master of the 16th century AD has also written a commentary on the Tattvartha Sutra. 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. Acarya Sri Ghasilalji Maharaja has authored a highly scholarly commentary on the Tattvartha Sutra under the title 'Tattvarthasutrani'. It is unique in format and presentation in that the author has not only rearranged the aphorisms (sutras) 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 Kahaiyalalji 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. Upadhyaya Sri Atmaramji Maharja (later Acarya) has compiled a valuable reference-book which links the aphorisms of the Tattvartha Sutra with the agamic 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 Svetambara 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, Upadhyaya Sri Kewalmuniji has, in his commentary on the Tattvartha Sutra, combined the genii of the earlier two scholars and written a very comprehensive commentary in Hindi as well as given copious agamic 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 Tattvartha Sutra following its original C. d.

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XLIV : TATTVARTHA SUTRA text as per the Bhasya but also indicating the differences from the Sarvarthasiddhi 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 Tattvartha Sutra prevelent in the Digambara tradition. Pt. Khoob Chand Siddhantashastri has written a very comprehensive commentary on the TS with its autocommentary (Bhasya) that has been published by the Paramashrut Prabhavaka 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 Bhasya. 'Tattvarthasutra Aur Uski Parampara '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, Vacaka Umasvati, 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 Bhasya, and adhering to the format of Samskrta Sutra, 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 Tattvartha 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, - Sreyas Makar Sankranti, 14 January, 2004.

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vAcaka umAsvAti praNIta tattvArthAdhigama sUtrANi 1 mokSamArga THE LIBERATING PATH VACAKA UMASVATI'S TATTVARTHA SUTRA

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tattvArtha sUtra adhyAya-1 mokSa-mArga TU bhI prANI sukha cAhate haiM / sukha do prakAra ke haiM - bhautika va / AdhyAtmika / yaha anubhava siddha hai ki bhautika sukha asthAI hotA hai tathA AdhyAtmika sukha sthAI / isIliye sRSTi kI zreSTha kRti - mAnava bhautikatA ko chor3akara AdhyAtmika sAdhanA kI ora pravRtta hotA hai / AdhyAtmika sAdhanA aura sukha ke carama para hai mokss| yaha adhyAya isI mokSa kI prApti ke mArga kA kathana karatA hai| mokSa-mArga - * samyagdarzanajJAnacAritrANimokSamArga: / / 1 / / samyagdRSTi, samyagjJAna aura samyakcAritra hI mokSa (karma-baMdhanoM se chuTakArA) prApti kA mArga haiN| (1) samyagdarzana - * tattvArthazraddhAnam samyagdarzanam / / 2 / / tattvArthoM (maulika padArthoM) va unake arthoM meM nizcayapUrvaka zraddhA rakhanA hI samyagdarzana hai| (2) * tanisargAdadhigamAdvA / / 3 / / yaha (samyagdarzana) svAbhAvika rUpa se athavA anya nimitta se prApta hotA hai| prathama nisargaja (svAbhAvika yA prAkRtika rUpa se utpanna) samyagdarzana kahalAtA hai tathA dUsarA adhigamaja (sAdhanA yA gurugama se prApta) samyagdarzana kahalAtA hai| (3)

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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 . Samyagdarsanajnanacaritrani moksamargah ||1||| Right vision, right view, right attitude or right inclination; Rright knowledge and Right action, together, constitute the 'Liberating Path'. (1) * TATTVARTHA SUTRA The Right View -- Tattvarthasraddhanam Samyagdarsanam || 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 * Tannisargadadhigamadva || 3 || That (Samyagdarsana 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 : tattvArtha sUtra : mokSa-mArga tattvArtha - * jIvAjIvAzravabandhasaMvaranirjarAmokSAstattvam / / 4 / / 1. jIva, 2. ajIva, 3. Azrava, 4, baMdha, 5. saMvara, 6. nirjarA, aura 7. mokSa (ye sAta) tattva haiN| (4) * nAmasthApanAdravyabhAvatastannyAsaH / / 5 / / nAma, sthApanA, dravya tathA bhAva se ina (sAta tattvA) tathA una (samyagdarzanAdi) kA nyAsa/nikSepa arthAt vibhAjana/vibhAga kiyA jAtA hai| (5) * pramANanayairadhigamaH / / 6 / / pramANa aura nayoM se (tattvAdi kA vistRta) jJAna prApta hotA hai| (6) * nirdezasvAmitvasAdhanAdhikaraNasthitividhAnata: / / 7 / / samyagdarzanAdi kA vistRta va sAMgopAMga jJAna 1. nirdeza, 2. svAmitva, 3. sAdhana, 4. adhikaraNa, 5. sthiti aura 6. vidhAna ke dvArA hotA hai| (7) * satsaMkhyAkSetrasparzanakAlAntarabhAvAlpabahutvaizca / / 8 / / tathA 7. sata, 8. saMkhyA, 6. kSetra, 10. sparzana, 11. kAla, 12. antara, 13.bhAva, aura 14. alpabahutva ke dvArA bhI hotA hai| (8)

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TATTVARTHA SUTRA: THE LIBERATING PATH: 5 The Fundamental Verities -- * Jivajivasravabandhasanivaranirjaramoksastattvam || Fundamental verities are seven - Jiva or the soul (the animate being), Ajiva or the non-living or non-soul or the inanimate matter, Asrava or the influx of the karina-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, Nirjara or the shedding of the karma--bondage from the soul and Moksa ( freedom from karmic bondage). Namasthapanadravyabhavatastannyasah || 5 || These seven fundamentals and Samyagdarsana (The Right vision) etc. are described by their name (Nama), representation (Sthapana), potency (Dravya) and state or mode (Bhava) (5) * Pramananayairadhigamah || 6 || These (Fundamentals etc.) are understood through Pramana (Proofs) and Naya (Aspects). (6) * Nirdesasvamitvasadhanadhikaranasthitividhanatah || Samyagdarsana etc. are known on the basis of (questions relating to) Nirdesa (mention), Svamitva (possession), Sadhan (instrument), Adhikarana (location), Sthiti (duration) and Vidhan (classification). (7) Satsarikhyaksetrasparsanakalantarabhavalpabahut vaisca || 8 || These are also known on the basis of Sat (existence), Sankhya (number), Ksetra (field), Sparsan (touch), Kala (time), Antar (interval), Bhava (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 : tattvArtha sUtra : mokSa-mArga samyagjJAna - * matizrutA'vadhimana: paryAyakevalAni jJAnam / / 9 / / matijJAna, zrutajJAna, avadhijJAna, manaHparyAyajJAna va kevalajJAna (samyak) jJAna (ke prakAra) haiN| (6) * tat pramANam / / 10 / / ve (pA~coM jJAna) pramANa haiN| (10) * Adye parokSam / / 11 / / / Adi ke (do jJAna - mati aura zruta-jJAna iMdriyoM ke mAdhyama se hone se) parokSa-jJAna haiN| (11) * pratyakSamanyat / / 12 / / anya (tIna jJAna - avadhi, manaHparyAya aura kevala) jJAna yA pramANa (atIndriya hone ke kAraNa) pratyakSa mAne gae haiN| (12) * mati: smRti: saMjJA-cintA'bhinibodhaityanarthAntaram / / 13 / / mati, smRti, saMjJA, aura abhinibodha - ye sabhI matijJAna ke hI paryAyavAcI haiM, inake abhiprAya/artha meM koI antara nahIM hai arthAt ye sabhI iMdriyoM ke dvArA hone vAle jJAna ke hI samAnArthaka haiN| (13) * tadindriyAnindriyanimittam / / 14 / / vaha (matijJAna) indriya va anindriya (manas yA mastiSka) ke nimitta se hotA hai| (14)

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TATTVARTHA SUTRA : THE LIBERATING PATH : 7 The Right Know edge - * Matisrutavadhimanahparyayakevalanijnanam || 9 || Primarily the Right-knowledge is classified as Mati-jnana (Sensory perception), Sruta-jnana (Scriptural knowledge), Avadhi-jnana (Clairvoyant perception), Manahparyayajnana (Telepathic perception) and Kevala-jnana (Omniscience). (9) * Tat pramanam || 10 ||| The abovementioned (five types of perceptions) are Pramana 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 sarijna-cintabhinibodhaityanartha - ntaram || 13 || Mati, Smrti, Sarijna, Cinta and Abhinibodha are synonimous. They all mean the samething - 'sensory perception' or coming to know through sense-organs. ( 13 ) * Tadindriyanindriyanimittam || 14 || That Mati-jnana (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 : tattvArtha sUtra : mokSa-mArga * avagRhehAvAyadhAraNA: / / 15 / / matijJAna ke cAra bheda haiM - 1. avagraha, 2. IhA, 3. avAya, aura 4. dhaarnnaa| (15) bahubahuvidhakSiprAnizritAsaMdigdhadhu vANAm setArANAm / / 16 / / pratipakSa sahita (setArANAm) - 1. bahu-alpa, 2. bahuvidha-ekavidha, 3. kSipra-akSipra, 4, anizrita-nizrita, 5. asaMdigda-saMdigdda, aura 6. dhruva-adhruva - ina bAraha prakAra ke padArthoM kA avagraha, pAraNA rUpa grahaNa athavA jJA hai| (16) * arthasya / / 17 / / (avagraha, IhA, avAya aura dhAraNA) - ye cAroM artha yA vastu ke prakaTa rUpa ko grahaNa karate haiN| (17) * vya JjanasyA'vagrahaH / / 18 / / * na cakSuranindriyAbhyAm / / 19 / / vyaJjana (upakaraNendriya kA vastu ke sAtha saMyoga) hone para avagraha hI hotA hai kintu cakSu aura anindriya (mana) se vyaJjana hokara avagraha nahIM hotA hai| (18-16) * zrutaM matipUrvaM dUsekadvAdazabhedam / / 20 / / zrutajJAna matijJAna pUrvaka hotA hai / isake do, aneka aura bAraha bheda haiN| (20)

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* Avagrahehavayadharanah || 15 || Mati-jnana or sensory cognition occurs in four stages - Avagraha or apprehension, iha or speculation, avaya or judgement and dharana or retention. (15) Bahubahuvidhaksipranisritasandigdhadhruvanam * setaranami ||16||| It (Mati-jnana), while cognizing in the four given steps avagraha, iha, avaya and dharana, 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 SUTRA: THE LIBERATING PATH: 9 * Arthasya ||17|| These four steps (avagraha, iha, avaya and dharana) - grasp an artha - that is, an entity. (17) Vyanjanasyavagrahah || 18 || Na caksuranindriyabhyam || 19 || In the case of vyanjana (cognition through physical contact between an object and the sense organ) there ensues vyanjana -vagraha or contact actuated apprehenson. However, in the case of cognition through visual sense (caksu) and the mind (mana) such a contact actuated apprehension (vyanjana vagraha) does not take place. (18-19) Srutam matipurvami dvayanekadvadasabhedam|| 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 Kalik or timely studiable, Utkalik or any-time studiable, etc, or into twelve types (the primary canons are twelve in number. (20) * * * . --

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10 : tattvArtha sUtra : mokSa-mArga * dvividho'vadhiH / / 21 / avadhijJAna do prakAra kA hotA hai (bhavapratyaya tathA ythoktnimitt)| * tatra bhavapratyayo nArakadevAnAm / / 22 / / unameM se bhavapratyaya (kisI yoni vizeSa meM janma lene se svAbhAvika rUpa se hone vAlA) avadhijJAna nAraka jIvoM tathA devoM ko hotA * yathoktanimittaH SaDvikalpa: zeSANAm / / 23 / / tathA zeSa (manuSya aura tiryaJca) ko chaH prakAra kA' yathoktanimitta yA kSAyopazamika (avadhijJAnAvaraNIya karma ke kSayopazama se prakaTa hone vAlA) avadhijJAna hotA hai| (23) * RjuvipulamatI mana: paryAya: / / 24 / / manaHparyAyajJAna ke do bheda haiM - Rjumati evaM vipulmti| (24) * vizuddha pratipAtAbhyAm tadvizeSa: / / 25 / / inameM se vizuddhatara aura apratipAtika (ekabAra prakaTa hokara na jAnA) hone ke kAraNa vipulamati manaHparyAyajJAna viziSTa hai| (25) . * vizuddhikSetrasvAmiviSayebhyo'vadhimana: paryAyayoH / / 26 / / avadhijJAna aura manaHparyAyajJAna meM 1. vizuddhi, 2. kSetra, 3. svAmI aura 4. viSaya kI apekSA se antara hai| (26) chaH prakAra ke avadhijJAna haiM - AnugAmI (janmAMtara meM banA rahane vAlA), ananugAmI (mRtyu hone para lopa hone vAlA), hIyamAnaka (ghaTane vAlA), varddhamAnaka, avasthita (Ajanma sthira va sthAI) tathA anavasthita (asthira va asthaaii)|

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TATTVARTHA SUTRA: THE LIBERATING PATH : 11 * Dvividhoavadhih || 21 ||| Avadhi-jnana (Clairvoyant perception) is (Bhavapratyaya and Yathoktanimitta). (21) of two types * Tatra Bhavapratyayo narakadevanam || 22 ||| (Of these two) the Bhavapratya Avadhi-jnana 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) * Yathoktanimittah sadvikalpaha sesanani || 23 ||| The other, cause or quality actuated clairvoyant cognition, which manifests itself on subsidence or destruction of clairvoyant cognition obstructing karma (Ksayopasamik or Gunapratyaya Avadhi-jnana), is of six types and is found amongst the other, human and sub-human living-beings. (23) * Rjuvipulamali Manahparyayah || 24 || Manahaparyaya-jnana is, again, of two types - Rjumati (simple) and Vipulamati (abundant) that is generic and specific telepathic cognition. (24) * Visuddhyapratioatabhxai tadvisesah || 25 || The later is purer than the former and once manifested it does not retract while the former may do so. (25) Visuddhiksetrasvamivisayebhyoavadhimanah parya yayoh || 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 : tattvArtha sUtra : mokSa-mArga * matizrutayonibaMdha: sarvadravyaSvasarvaparyAyeSu / / 27 / / matijJAna aura zrutajJAMna sabhI dravyoM kI parimita (asarva) paryAyoM ko . jAnate haiN| (27) * rUpiSvavadhe: / / 28 / avadhijJAna kI pravRtti kevala rUpI dravyoM kI parimita paryAyoM meM hotI hai| (28) * tadanantabhAge mana: paryAyasya / / 29 / usake anantaveM bhAga meM manaHparyAyajJAna pravRtti karatA hai| (26) * sarvadravyaparyAyeSu kevalasya / / 30 / / ekamAtra kevalajJAna kI pravRtti hI sarva-dravyoM kI sarva paryAyoM meM hotI hai| (30) * ekAdIni bhAjyAni yugapadekasminnA caturya: / / 31 / / kisI AtmA meM eka sAtha eka jJAna se lekara cAra jJAna taka ho sakate haiN| (31) viparyaya-jJAna - * matizrutA'vadhayo viparyayazca / / 32 / / matijJAna, zrutajJAna, aura avadhijJAna ke viparyaya arthAt viparIta jJAna yA ajJAna (vibhaMgajJAna) rUpa bhI hote hai|

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Matisrutayornibandhah sarvadravyesvasarvaparya-- yesu || 27 || Mati-jnana and Sruta-jnana can access all kinds of matter but their limited modes only. ( Then, too, Mati-jnana being limited to the present only, accesses much lesser modes than Sruta-jnana that accesses their past, present and future modes, though to a limited extent. (27) * Rupisvavadheh || 28 || Avadhi-jnana or clairvoyant perception can perceive only formed material objects. (28) * Tadanantabhage Manahparyayasya || 29 || Manahaparyaya-jnana can access only an infinitesimal portion of those objects that can be accessed by Avadhi-jnana. (the reason being that Avadhi-jnana can access all formed objects but Manahaparyaya-jnana can access the thoughts only). (29) TATTVARTHA SUTRA: THE LIBERATING PATH: 13 * Sarvadravyaparyayesu Kevalasya || 30 || Kevala-jnana or omniscience can access all kinds of matter in all their modes - past present and future. (30) * Ekadini bhajyani yugapadekasminna caturbhyah || 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 - * Matisrutavadhayo viparyayasca ||32|| The sensory, scriptural and clairvoyant perceptions can be false, as well.

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14 : tattvArtha sUtra : mokSa-mArga * sadasatoravizeSAd yadRcdopalabdherunmattavat / / 33 / / sat (yathArtha) aura asat (ayathArtha) kA antara na jAnane se vicArazUnyatA ( yadRcdopalabdhi) ke kAraNa ye viparyayajJAna ajJAna rUpa hI haiM / ( 33 ) naya ke bheda * naigamasaMgrahavyavahArarju sUtrazabdA nayA: (3488 - naigama, saMgraha, vyavahAra, RjusUtra aura zabda - ye pA~ca naya haiM / (34) * Adyazabdau dvitribhedau / / 35 / / prathama (naigama naya) ke tathA zabdanaya ke kramazaH do ( dazaparikSepI aura sarvaparikSepI) tathA tIna (sAmprata, samabhirUDha evaM evaMbhUta) bheda haiM / (35)

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TATTVARTHA SUTRA: THE LIBERATING PATH : 15 * Sadsatorvisesad yadrcchopalabdherunmattavat || 33 || The opposites of Mati-jnana, Sruta-jnana and Avadhi-jnana are - Mati ajnana (False sensory cognition), Sruta ajnnana (False scriptural cognition) and Avadhi ajnana or Vibhanga jnana (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 -- * Naigamasargrahavyavahararjusutrasabda nayah ||34|| Nayas or standpoints are five. They are - Naigama naya (Popular or figurative standpoint), Sarigraha naya (Synthetic standpoint), Vyavahara naya (Practical standpoint), Rjusutra naya (Straight thread standpoint) and Sabda naya (Verbal standpoint). (34) * Adyasabdau dvitribhedau || 35 ||| The first standpoint (Naigama naya or popular standpoint) has two subdivisions - Desapariksepi (partial) and Sarvapariksepi (whole) while Sabda naya (verbal standpoint) has three sub-divisions namely, Samprata naya (Present mode standpoint), Samabhirudha naya (Conventional standpoint) and Evambhuta naya (Actualistic standpoint). (35)

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vAcaka umAsvAti praNIta tattvArthAdhigama sUtrANi 2 jIva-tattva LIVING BEINGS VACAKA UMASVATI'S TATTVARTHA SUTRA

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adhyAya-2 jIva-tattva pa hale adhyAya meM mokSa mArga kA kathana tathA sapta tattvoM kA sAmAnya ullekha kiyA gayA hai / Age ke adhyAyoM meM inhIM kA vizeSa varNana kiyA jAyagA / isI zrRMkhalA meM isa adhyAya meM zAstrakAra jIva-tattva ke svarUpa kA kathana karate haiN| pA~ca bhAva * aupazamikakSAyikau bhAvau mizrazca jIvasya svatattvamaudayikapAriNAmikau ca / / 1 jIva ke svAbhAvika bhAva pA~ca haiM 1. kSAyika, 2. aupazamika, 3. kSAyopazamika, 4. audayika aura 5. pAriNAmika / (1) * dvinavASTAdazaikaviMzatitribhedA yathAkramam / / 2 / / ukta pA~coM bhAvoM ke anukrama se do (aupazamika ke), nau ( kSAyika ke ), aThAraha (kSAyopazamika ke), ikkIsa ( audayika ke ) tathA tIna ( pAriNAmika ke ) bheda haiM / (2) samyaktavacAritre / / 388 samyaktva aura cAritra - ye do aupazamika bhAva ke bheda haiM / (3)

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TATTVARTHA SUTRA: 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 - Jiva' or the living being'. Five Volitional Dispositions - * Aupasamikaksayikau bhavau misrasca jivasya svatattvamaudayikaparinamikau ca || 1 || Inherent volitional dispositions of any soul are five - 1. Aupasamika or subsidential, 2. Ksayika or destructional (of karina), 3. Ksayopasamika / misra or destructosubsidential / mixed, 4. Audayika or fruitional and Parinamika or naturally changing. (1) * Dvinavastadasaikavimisatitribheda yathakramami || 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) Samyaktvacaritre||31| Samyaktva (Right views) and Caritra (right conduct) (are the two variations of subsidential volitional disposition). (3)

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20 : tattvArthasUtra : jIva-tattva * jJAnadarzanadAnalAbhabhogopabhogavIryANi ca / / 4 / / 1. jJAna, 2. darzana, 3. dAna, 4. lAbha, 5. bhoga, 6. upabhoga va 7. vIrya tathA (pUrva sUtra meM varNita) 8. samyaktava aura 6. cAritra - ye nau kSAyika bhAva haiN| (4) yathAkramam * jJAnAjJAnadarzanadAnAdilabdhayazcatustritripaJcabhedA samyaktvacAritrasaMyamAsaMyamAzca / / 5 / / kSAyopazamika yA mizra bhAva ke aThAraha bheda haiM - 1-4. cAra jJAna (mati, zruta, avadhi va manaHparyAya), 5-7. tIna ajJAna (mati, zruta va avadhi), 8-10. tIna darzana (cakSu-darzana, acakSu-darzana va avadhi-darzana), 11-15. pA~ca labdhiyA~ (dAna, lAbha, bhoga, upabhoga va vIrya jo ki antarAya ke kSayopazama se prApta hote haiM), 16. samyaktva, 17. cAritra (sarvavirata yA sAdhvAcAra) tathA 18. saMyamAsaMyama (dezavirata yA shraavkaacaar)| (5) * tikaSAyaliGgamithyAdarzanA'jJAnA'saMyatA'siddhatvalezyAzcatuzcatustra yekaikaikaSaDbhedAH / / 6 / / audayika bhAva ke ikkIsa bheda haiM -- 1-4. cAra gatiyA~ (deva, nAraka, tiyaJca va manuSya), 5-8. cAra kaSAya (kodha, mAna, mAyA aura lobha), 6-11. tIna liGga (ratrI, puruSa, va napuMsaka), 12. mithyAdarzana, 13. ajJAna, 14 asaMyama, 15. asidatva, 16 21. SaDlezyA (kRSNa, nIla, kApota, teja, padma aura shukl)| (6)

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TATTVARTHA SUTRA : LIVING BEINGS : 21 * Jnanadarsanadanalabhabhogopabhogaviryani ca || 4 || Destructional volitional dispositions are of nine types - 1. Jnana (Determinate cognition), 2. Darsana (Indeterminate cognition), 3. Dana (Charity), 4. Labha (Gain), 5. Bhoga (Immediate consumption), 6. Upabhoga (Recurrent consumption), 7. Virya (Endeavour), 8. Samyaktva (Right inclination) and 9. Caritra (Right conduct). (4) * Jnanajnanadarsanadanadilabdhayascatustritripanca bhedah yathakramani samyaktvacaritrasanyama samiyamasca || 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) * Gatikasayalirigamithyadarsanaajnanaasamiyatasiddha tvalesyascatuscatustrayekaikaikaikasadbhedah || 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 : tattvArthasUtra : jIva-tattva * jIvabhavyAbhavyatvAdIni ca / / 7 / / tIna prakAra ke pariNAmika bhAva 1. jIvatva, 2. bhavyatva va 3. abhavyatva haiN| (7) jIva kA lakSaNa - * upayogolakSaNam / / 8 / / jIvana kA lakSaNa 'upayoga yA jJAna-zakti' hai (8) upayoga - * sa dvividho'STacaturbhedaH / / 9 / / vaha (upayoga) do prakAra kA hai - 1. sAkAra upayoga tathA anAkAra upayoga / inake kramazaH ATha tathA cAra avAntara bheda haiM (6) jIva-rAzI - * saMsAriNo muktAzca / / 10 / / jIva (AtmAe~) do prakAra kI hai - saMsArI aura mukta (10) saMsArI-jIva * samanaskA'manaskA: / / 11 / / (saMsArI jIva) samanaska aura amanaska do prakAra ke hote haiN|

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TATTVARTHA SUTRA : LIVING BEINGS : 23 * Jivabhavyabhavyatvadini 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 - * Samisarino muktasca || 10 || The animate beings or souls are of two types - Worldly and liberated. (10) Worldly Beings - * Samanaska 'manaskah || 11 || (The worldly living beings) are either Rational or Irrational. (11) Eight types of structured consciousnesses are - a. Matijnana, b. Srutajnana, c. Avadhijnana, d. Manahaparyayajnana, e Kevalajnana, f. Matiajnana, g. Srutaajnana and h. Avadhiajnana or Vibhanga jnana. 3 Four types of unstructured caonsciousnesses are - a. Caksudarsana, b. Acaksudarsana, c. Avadhidarsana and d. Kevaladarsana.

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24 : tattvArthasUtra : jIva-tattva * saMsAriNastrasasthAvarAH / / 12 / ve sthAvara aura trasa bhI hote haiM / (12) * pRthivyAmbuvanaspatayaH sthAvarAH / / 13 / / pRthivIkAya, apkAya, tathA vanaspatikAya ke jIva sthAvara jIva haiM / (13) tathA * tejovAyU dvindriyAdayazca trasAH / / 14 / tejaskAya, vAyukAya evaM dvIndriyAdi ( dvIndriyae trIndriya, caturendriya tathA paMcendriya) jIva trasa jIva haiM / indriyA~ * paJcendriyANi ( 15 indriyA~ pA~ca haiM (15) * dvividhAni / / 16 / / pratyeka indriya do prakAra kI hai dravyendriya aura bhAvendriya / (16) * nirvRttyupakaraNe dravyendriyam / / 17 / / dravyendriya nirvRtti ( bAhya rUpa racanA se) tathA upakaraNa ( Antarika kArya racanA se) rUpa hotI haiM / ( 17 ) lakyupayogau bhAvendriyam / / 18 / / bhAvendriya labdhi ( matijJAnAvaraNIya karma Adi ke kSayopazama se prApta indriya-zakti) va upayoga (nirvRtti, upakaraNa va labdhi se prApta rUpAdi viSayoM kA sAmAnya va vizeSa bodha) rUpa hotI haiM / (18) * upayoga: sparzAdiSu / / 19 / / upayoga sparza Adi ( rasa, gandha, zrotra va cakSura) meM hotA hai / (16)

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TATTVARTHA SUTRA : LIVING BEINGS : 25 * Sanisarinastrasasthavarah || 12 || They are, also, Static or Dynamic. (12) * Prthivya 'mbuvanaspatayah sthavarah || 13 || The Earth-bodies, the Water-bodies and the Vegetational-bodies are static living beings. (13) * Tejovaya dvindriyadayasca trasah || 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 - * Pancendriyani || 15 || Sensory organs are five. (15) * Dvividhani || 16 ||| Each of these sensory organs are of two types - Dravyendriya or Material sense organ and Bhavendriya or Volitional sense organ. (16) * Nirvrtyupakarane dravyendriyani || 17 || Material sense organs are either physical (Nirvrtti) or instrumental (Upakarana) types. (17) * Labdhyupayogau bhavendriyani || 18 || Volitional sense organs are, again, Labdhyendriya or Potential sense organ and Upayogendriya or Cognitive sense organs. * Upayogah sparsadisu || 19 || Cognition happens through touch, taste, smell, sight and hearing.

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26 : tattvArthasUtra : jIva-tattva * sparzanarasanaghANacakSuHzrotrANi / / 20 / / indriyoM ke nAma sparzan, rasan, ghrANa, cakSu aura zrotra haiM (20) * sparzarasagandhavarNazabdAsteSAmA: / / 21 / / sparza, rasa, gandha, varNa yA rUpa aura zabda ye pUrvokta pA~ca jJAnendriyoM ke . viSaya hai| (21) * zrutamanindriyasya / / 22 / / anindriya-mana kA viSaya zruta hai / (22) vAyvantAnAmekam / / 23 / / vAyukAya taka (pRthvIkAya, apakAya, vanaspatikAya va tejaskAya sahita) ke jIvoM ke kevala eka-eka indriya hai (23) * kRmipipIlikAbhUmaramanuSyAdInAmekaikavRddhAni / / 24 / / kRmi , pipIlikA-cIMTI, bhUmara va manuSya ke kama se eka eka indriya adhika hotI hai| (24) * saMjJina: samanaskA : / / 25 / / saMjJI mana vAle hote haiN| (25) antarAla-gati - * vigRhagatau karmayoga: / / 26 / / (mRtyu aura punarjanma ke bIca kI aMtarAla gati kI) vigrahagati meM karmayoga (kArmaNayoga) hotA hai / vakragati (zig-zag motion) sUkSma kAmaNazarIra dvArA prayatna (Activity of the fine karmic body)

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Sparsanarasanaghranacaksuh srotrani || 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. Sparsarasagandhvarnasabdastesamarthah || 21 || Touch, taste, smell, colour (shape and size included), and sound are the subjects of the aforementioned cognitive sense-organs. (21) * * Srutamanindriyasya || 22 || The subject of the mind or the abstract sense organ is abstract canonical knowledge. (22) Vayvantanamekami || 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) * TATTVARTHA SUTRA : LIVING BEINGS: 27 * Krmipipilikabhramaramanusyadinamekaikavrddhani || 24 || Creatures like insects, ants, bees and men or animals have progressively one more sense-organs respectively. (24) * Sanjninah samanskah || 25 || Rational living beings have minds. (25) Transmigratory Motion - Vigrahagatau karmayogah || 26 || In the zig-zag (transmigratory) motion (between death and rebirth) there is (always) endeavour or activity by the fine karmana (karmic) body. (26) *

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28 : tattvArthasUtra : jIva-tattva * anuzreNi gati: / / 27 / gati anuzreNi (saralarekhA) meM hotI hai| (27) * avigrahA jIvasya / / 28 / (mucyamAna) jIva kI gati avakra yA Rju-sarala hotI haiN| (28) * vigRhavatI ca saMsAriNa: prAk caturya: / / 29 / / saMsArI jIvoM kI gati savigraha bhI hotI hai arthAt sarala aura vaka donoM prakAra kI hotI hai / vigrahagatiyA~ yA vakragatiyA~ tIna (prAkcatur yA cAra se pahale) taka ho sakatI haiN| (26) * ekasamayA'vigrahaH / / 30 / / avigrahagati yA saralagati eka samayapramANa hotI hai| (30) * ekaM dvau'nAhArakaH / / 31 / / eka yA do samaya taka (jIva) anAhAraka rahatA hai / (31) janma aura yoni * sammUrchanagarbhopapAtA janma / / 32 / janma tIna prakAra ke. haiM - sammRrchana, garbha aura uppaat| (32) /

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TATTVARTHA SUTRA : LIVING BEINGS : 29 * Anuseni 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) * Avigraha jivasya || 28 || The (transmigratory) motion of a (liberating soul) is always along a straight (non zig-zag) line only. (28) * Vigrahavati ca samisarinah prakcaturbhyah || 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 va'naharakah || 31 ||| The soul remains Anaharaka or without food (transmigratory:) motion of one or two samaya. (31) upto Births And Birth-places - * Sammurchanagarbhopapata janma || 32 || "Births' are of three types - 1. Sammurchana or by agglutination, 2. Garbha or through a womb, and 3. Upapata or by sudden manifestation. (32)

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30 : tattvArthasUtra : jIva-tattva * sacittazItasaMvRtA: setarAmizrAzcaikazastadyonya: / / 33 / / yoniyA~ nau haiM - 1. sacitta, 2. zIta, 3. saMvRta, (tIna inake viparIta yA) 4. acitta, 5. uSNa, 6. vivRta, (tIna mizra yoniyA~ arthAt) 7. sacittAcitta, 8. zItoSNa evaM 6. saMvRtavivRta / (33) * jarAyvaNDapotajAnAm garbha: / / 34 / / .. jarAyuja, aNDaja aura potaja prANiyoM kA garbha-janma hotA hai| (34) * nArakadevAnAmupapAta: / / 35 / / nAraka ora devoM kA upapAta janma hotA hai| (35) tathA * zeSANAm sammUrchanam / / 36 / / zeSa prANiyoM kA sammUrchana janma hotA hai (36) zarIra * audArikavaikiyA''hArakataijasakArmaNAnizarIrANi / 37 / / zarIra pA~ca prakAra ke haiM .. audArika, vekriya, AhAraka, tejasa, ora kaarmnn| (37)

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TATTVARTHA SUTRA: LIVING BEINGS : 31 * Sacittasitasanivrtah setara misrascaikasastadyonayah// Yonis or places of birth are of nine types - 1. Sacitta or live, 2. Sita or cold, 3. Avrtta or covered, 4. Acitta or lifeless, 5. Usna or warm, 6. Vivrtta or open, 7. Sacittacitta or partly live and patly lifeless, 8. Sitosna or partly cold and partly warm, and 9. Samivrtavivrta or part covered and parl open. (33) * Jarayvandapotajanami 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) * Narakadevanamupapatah || 35 || The hellish and heavenly creatures take birth through sudden manifestation. (35) * Sesanani sammurchanani ||36|| Remaining creatures are born through agglutination. (36) Bodies * Audarikavaikriyaaharakataijasakarmananisarirani || 37 || The living beings can possess five types of bodies, namely - 1. Audarika sarira or gross body made up of gross matter; 2. Vaikriya sarira or transformational body that is capable of assuming any form at will; 3. Aharaka sarira or translocational body that can shift its location, anywhere in the world, at will; 4. Taijasa sarira or caloric body that provides energy for digestion etc.; and 5. Karmana sarira or the ka imic body that determines the fate of a soul at any given time.

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32 : tattvArthasUtra : jIva-tattva * paraM paraM sUkSmam / / 38 / / (ye zarIra) Age Age ke pUrva pUrva se sUkSmatara haiM .. yathA vekriya zarIra audArika zarIra se sUkSma; AhAraka zarIra vekriya zarIra se sUkSma aadi| (38) * pradezato'saMkhyeyaguNa prAk taijasAt / / 39 / / tejasU ke pUrvavartI tIna zarIroM meM pUrva pUrva kI apakSA uttara uttara zarIra pradezataH asaMkhyAta guNA hotA hai| (39) tathA * anantaguNe pare / / 40 / / paravartI do zarIra - tejasa ora kArmaNa - pradezata: ananta guNA hote haiN| (40) * apratighAte / / 41 / / ye donoM zarIra apratighAtI (apratihata yA binA kisI rukAvaTa ke) hote haiN| (41) * anAdisambande ca / / 42 / / inakA (AtmA ke sAtha) anAdi sambandha hotA hai| (42) * sarvasya / / 43 / / ye zarIra sabhI saMsArI jIvoM ke hote haiN|

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TATTVARTHA SUTRA : LIVING BEINGS : 33 * Parani parani suksmani || 38 || These bodies are respectively finer than the former, in the given order; e.g. laikriya body is finer than the Audarika body, the Aharaka body is finer than the Vaikriya body and so on. (38) * Pradesato sanikhyeyagunani prak taijasat || 39 || (The three bodies) mentioned prior to the Taijasa body - Audarika, Vaikriya and Aharaka - 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 Audarika body, etc. (39) * Anantagune pare || 40 || Beyond (these three bodies - Audarika, Vaikriya and Aharaka - i.e. Taijasa and Karmana) 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 Aharaka body and the Karmana body possesses infinite times more material particles as compared to the Taijasa body. (40) * Apratighate|| 41 || These two (Taijasa and Karmana) bodies are irresistible, i.e. they can access anywhere in the world without any hinderance. (41) * Anadisambandhe 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 : tattvArthasUtra : jIva-tattva * tadAdIni bhAjyAni yugapadekasyA caturthya: / / 44 / / kisI bhI jIva ke eka sAtha zarIra do -- tejasa kArmaNa .. se lekara cAra taka, vikalpa se, ho sakate haiN| (44) * nirupabhogamantyam / / 45 / / antima - kArmaNa - zarIra nirupabhoga arthAta sukha- duHkhAdi ke anubhava se rahita hotA hai| (45) * garbhasarchanajamAdyam / / 46 / / prathama - audArika - zarIra sammRrchanajanma tathA garbhajanma se hI paidA hotA hai| (46) * vaikriyamopapAtikam / / 47 / / * labdhipratyayam ca / / 48 / / vekriya-zarIra upapAtajanma se tathA labdhi se bhI prApta hotA hai| (47-48) * zubhaM vizuddhamavyAghAti cAhArakaM caturdazapUrvadharasyaiva / / 49 / / AhAraka zarIra zubha-prazasta pudagaladravya janya, vizuddha-niSyApakAryakArI, aura vyAdhAta-bAdhA rahita tathA kevala caturdaza pUrvadhara muni dvArA hI dhArya hotA hai| (46)

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* Tadadini bhajyani yugapadekasya caturbhyah || 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, Karmana, Audarika and Vaikriya/Aharaka. A soul cannot, perse, possess one body as Taijasa and Karmana bodies are inseparable from the soul during its worldly existence. However, a view exists that only Ka 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 * Garbhasammurchanajamadyam || 46 || The first-Audarika-body is created by birth through a womb or through agglutination. (46) * Vaikriyamaupapatikani || 47 || Labdhipratyayani ca || 48 || The Vaikriya body is created through sudden manifestation as well as through special attainment called 'Vaikriya Labdhi. Subham visuddhamavyaghati caharakami caturdasapurvadharasyaiva || 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 (Caturdasa purva).

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36 : tattvArthasUtra : jIva-tattva veda va liMga * nArakasammUrchino napuMsakAni / / 50 / / . * na devA: / / 51 / / nAraka aura sammUrchin napuMsaka hI hote haiN| deva (napuMsaka) nahIM hote haiN| (50-51) AyuSa * aupapAtikacaramadehottamapuruSA'saMkhyeyavarSAyuSo'napavAyuSa: / / 52 / / aupapAtika (nAraka aura deva), caramazarIrI, uttamapuruSa aura asaMkhyAtavarSajIvI - ye saba anapavartanIya-Ayu ( jisa Ayu meM akAla mRtyu kI sambhAvanA na ho)| vAle hote haiN| (52)

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Libido And Gender - Narakasammurchino napunisakani || 50 || Na devah || 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 Aupapatikacaramadehottamapurusaasankhyeyavar- sayusoanapavartyayusah || 52 || Living beings with Aupapatika (suddenly manifested) birth e.g. the hellish and the heavenly beings, the Caramadehi - 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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| vAcaka umAsvAti praNIta tattvArthAdhigama sUtrANi / adho evaM madhyaloka NETHER AND MIDDLE WORLDS and. VACAKA UMASVATI'S TATTVARTHADHIGAMA SUTRANI

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tattvArtha sUtra adhyAya-3 adho va madhya loka da sare adhyAya meM jIva ke lakSaNoM kA tathA cAra jIva-gatiyoM - nAraka, manuSya, tiryaca ora deva - kA ullekha karane ke uparAnta isa adhyAya meM adho aura madhya loka meM nivAsa karane vAle prathama tIna gatiyoM ke jIvoM kA varNana kiyA jA rahA hai| adho-loka * ratnazarkarAbAlukApaGkadhUmatamo mahAtama:prabhAbhUmayoghanAmbu vAtAkAza pratiSThA: saptAdho'dhaH pRthutarA: / / 1 / / * tAsu narakA: / / 2 / / ratnaprabhA, zarkarAprabhA, bAlukAprabhA, paDUkaprabhA, dhUmaprabhA, tamaHprabhA, evaM mahAtamaHprabhA - ye sAta bhUmiyA~ haiN| ye bhUmiyA~ dhanAmbu, vAta aura AkAza para sthita haiM, eka dUsarI ke nIce haiM tathA nIce kI ora adhika adhika vistIrNa haiN| una bhUmiyoM meM naraka haiN| (1-2) nityAzubhataralezyApariNAmadehavedanAvikriyA: / / 3 / / ve naraka nitya (nirantara) azubhatara lezyA, pariNAma, deha, vedanA, ora vikriyA vAle haiN|

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TATTVARTHA 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 (Naraka), 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 Jambudvipa) respectively. The Nether World - * Ratnasarkarabalukaparkadhumatamomahatamah prabhabhumayo ghanamibuvatakasapratisthah saptadho`dhah prthutarah || 1 ||| Tasu narakah || 2 || The seven grounds known as Ratnaprabha, sarkaraprabha, Baluka-prabha, Parikaprabha, Dhumaprabha, Tamahprabha, and Mahatamahprabha 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) * Nityasbhataralesyaparinamadehavedanavikriyah || 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 : tattvArtha sUtra : adho va madhya loka * parasparodIritaduHkhA: / / 4 / / * saMkliSTAsurodIritadu:khAzca prAkcaturthyA: / / 5 / / (vahA~ ke nAraka jIvoM dvArA) paraspara diye jAne vAle du:kha vAle haiM tathA cauthI bhUmi se pahale arthAt pahalI tIna bhUmiyoM taka saMkliSTa asuroM dvArA diye jAne vAle duHkha vAle bhI hote haiN| * teSvekatrisaptadazasaptadazadvAviMzatitraya striMzatsAgaropamA: satvAnAm para sthiti: / / 6 / / una nAraka jIvoM kI utkRSTa sthiti (adhikatama Ayu) kramazaH eka, / tIna, sAta, daza, satraha, bAvIsa, aura tetIsa sAgaropama hotI hai| madhya-loka - * jambUdvIpalavaNodaya: zubhanAmAno dvIpasamudrA: / / 7 / / jambUdvIpa Adi dvIpa evaM lavaNasamudrAdi samudra zubha nAma vAle dvIpa-samudra haiN|

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TATTVARTHA SUTRA: NETHER AND MIDDLE WORLDS : 43 * Parasparodiritaduhkhah || 4 || * Sariklistasurodiritaduhkhasca prakcaturthyah || 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) Tesvekatrisaptadasasaptadasadvavimisatitrayastrim satasagaropamah satvanani para sthitih || 6 || The maximum life-spans of the hellish beings residing in these hells are respectively - one sagaropama, three sagaropama, seven sagaropama, ten sagaropama, seventeen sagaropama, twenty-two sagaropama, and thirty-three sagaropama 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 Sagaropama.) Middle World - * Jambudvipalavanodayaha subhanamano dvipa samu draha || 711 Jambudvipa (Jambu-continent) etc. and Lavana-samudra (Salt ocean) etc. are, resectively, the continents and oceans bearing auspicious names. (7)

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44 : tattvArtha sUtra : adho va madhya loka * dviddhirviSkambhA: pUrvapUrvaparikSepiNo valayA-kRtayaH / / 8 / / * tanmadhye merunAbhirvRtto yojanazatasahasaviSkambho jambUdvIpa: / / 9 / / . ye sabhI dvIpa-samudra dugune dugune vistAra vAle, apane se pahale ke dvIpa yA samudra ko dhere huve tathA valayAkAra arthAta cUr3I ke AkAra vAle hote haiN| una saba (dvIpa-samudroM) ke madhya meM merU parvata ko dhere huve eka lAkha yojana vyAsa vAlA jambUdvIpa hai| (86) * tatra bharatahaimavataharivideharamyakahairaNyavatairAvatavarSA : kSetrANi / / 10 / / * tadvibhAjina : pUrvaparAyatA himavanmahAhimavanniSadha nIlarukmi zikhariNo varSadharaparvatA: / / 11 / / vahA~ (jambUdvIpa meM) bharatavarSa, hemavatavarSa, harivarSa, videhavarSa, ramyakavarSa, hiraNyavarSa va airAvatavarSa nAmaka sAta kSetra haiN| una kSetroM ko alaga karane vAle tathA pUrva-pazcima vistAra vAle himavAna, mahAhimavAna, niSadha, nIla, rukmI aura zikharI nAmaka cha: vaSadhara-parvata haiN| (10-11) * dvirdhAtakIkhaNDe / / 12 / / * puSkarArdhe ca / / 13 / / dhAtakIkhaNDa meM tathA puSkarArdha meM (kSetroM tazca parvatoM kI saMkhyA bharatakSetra kI apekSA) dugunI hai| (12-13)

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TATTVARTHA SUTRA : NETHER AND MIDDLE WORLDS : 45 * Dvirdvirviskambhah purvapurvapariksepino valaya krtayah || 8 || * Tanmadhye Merunabhirvrtto yojanasatasahasravis kambho Jambudvipah || 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 Jambudvipa whose expanse is a hundred thousand Yojana. (7-9) * TatraBharatahaimavataharivideharamyakahairan yavatairavatavarsaha ksetrani || 10 || Tadvibhajinah purvaparayata Himavan-mahahimavannisadhanilarukmishikharino varsadharaparvatah || 11 || There in the Jambudvipa) there are seven regions called Bharatavarsa, Haimavatararsa, Harivarsa, Videhavarsa, Ramyakavarsa, Hiranyavarsa and Airavatavarsa. Seperating these regions, there are six Varsadhara (holders of the regions) mountains called Himavana, Mahahimavana, Nisadha, Nila, Rukmi and sikhari that run from the East to the West. (10-11) * Dvirdhatakikhande || 12 || * Puskarardhe ca || 13 || (The number of regions and region bearing mountains) in the continents called Dhatakikhanda and Puskarardha are twice those of Jambudiipa. (12-13)

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46 : tattvArtha sUtra : adho va madhya loka prAG mAnuSottarAn manuSyAH / / 14 / / * AryA mlecchAzca / / 15 / / * mAnuSottara parvata se pahale taka hI manuSya haiN| ve (manuSya) Arya tathA mleccha haiN| (14-15) bharatairAvatavidehA: karmabhUmayo'nyatra devakurUttarakurubhyaH / / 16 / / devakuru aura uttarakuru ko chor3akara bharatavarSa, airAvatavarSa tathA videhavarSa ke kSetra karma-bhUmiyA~ haiM / (16) nRsthitI parApare tripalyopamAntaramuhUrte ( / 1788 * tiryagyonInAm ca / / 18 / / manuSyoM kI parAsthiti utkRSTa Ayu tIna palyopama tathA aparAyu jadhanya Ayu eka antarmuhUta (1 antaramuhUrta 48 minaTa se kama kA kAla ) hai / tathA tiryaJcoM kI sthiti bhI utanI hI hai| (17-18) - =

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TATTVARTHA SUTRA: NETHER AND MIDDLE WORLDS : 47 * Prani Manusottaranmanusyah || 14 || * Arya mlecchasca || 15 || The human beings inhabit the regions prior to the Mt. Manusottara. They are either Aryans or Mlecchas (Non-Aryans). (14-15) * Bharatairavatavidehah karmabhumayo 'nyatra Deva kuruttarakurubhyah || 16 || Excepting the areas of Devakuru and Uttarakuru the regions of Bharata varsa, Airavatavarsa and Videhavarsa are Karma-bhumis or lands of action. (16) * Nrsthiti parapare tripalyopamantarmuhurte || 17 || * Tiryagyoninani ca || 18 || The maximum and the minimum life-spans of human beings are, respectively, three Palyopamas and an Antarmuhurta (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)

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| vAcaka umAsvAti praNIta tattvArthAdhigama sUtrANi | Poonamoona g menmeonee onppppenesiamong 550209080agesgopemage Urdhvaloka THE HEAVENS | VACAKA UMASVATI'S TATTVARTHADHIGAMA SUTRANI

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tattvArtha sUtra adhyAya-4 Urdhva-loka -sa adhyAya meM Urdhva-loka meM sthita zeSa jIva-rAzi - devoM -- kA varNana kiyA gayA hai| deva-nikAya * devAzcatuSTikAyA: / / 1 / / devoM ke cAra nikAya (samUha) haiN| (1) * tRtIya: pItalezya: / / 2 / / tIsarA samUha pIta yA tejolezyA vAlA hai| (2) * dazASTapaJcadvAdazavikalpA: kalpopapannaparyantAH / / 3 / / kalpopapanna devoM taka (cAroM nikAyoM) ke devoM ke kramazaH dasa, ATa, pA~ca, aura bAraha avAntara bheda haiN| (3) * indrasAmAnikatrAyastriMzapAriSadyAtmarakSalokapAlAnIkaprakIrNa kAbhiyogyakilviSikAzcaikazaH / / 4 / / uparokta cAra nikAyoM ke daza Adi pratyeka indra, sAmAnika, trAyastriMza, pAriSadya, AtmarakSa, lokapAla, anIka, prakIrNaka, Abhiyogya, aura kilviSika rUpa haiN| devoM ke cAra nikAya haiM - 1. bhavanapati, 2. vyantara, 3. jyotiSka,. Ara 4. vaimaanik| yaha lezyA dravya lezyA-varNa hai, bhAva-lezyA yA AdhyAtmika AbhA nahIM / 7

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TATTVARTHA SUTRA : 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 - * Devascaturnikayah || 1 || There are four groups of gods or heavenly beings (1). * Trtiyah pitalesyah || 2 || The third group is of yellow or fire hue'. (2) * Dasastaparicadvadasavikalpah kalpopapannaparyan tah || 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) * Indrasamanikatrayastrimsaparisadyatmaraksaloka palanikaprakirnakabhiyogyakilvisikascaikasah || 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. Vaimanika. This hue is the physical colouring of their bodies and not the spiritual hue as referred to earlier.

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52 : tattvArtha sUtra : Urdhva loka * zayastriMzalokapAlavA vyantarajyotiSkA: / / 5 / / vyantara aura jyotiSka devoM meM bAyaritraMza tathA lokapAla nahIM hote haiM * pUrvayordIndrAH / / 6 / / pahale ke do (nikAya) do do indra vAle haiN| (6) pItAntalezyA: / / 7 / / (pahale do nikAyoM ke deva) pIta (tejo) paryanta lezyA (kRSNa, nIla, kApota, aura pIta lezyA) vAle haiN| (7) * kAyapravIcArA A aizAnAt / / 8 / / zaSA: sparzarUpazabdamana:pravIcArA dvayoyo: / / 9 / / aizAna-kalpa taka (bhavanapati, vyantara, jyotiSka tathA prathama va dvitIya vaimAnika kalpoM taka) ke deva kAyapravIcAra arthAt zarIra se viSaya-sukha bhogane vAle hote haiN| agale kalpoM meM do do kalpoM ke deva kramaza: sparza, rUpa, zabda va manaHsaMkalpa dvArA viSaya-sukha bhogane vAle hote haiN| (8-6) * pare'pravIcArA: / / 10 / / zeSa kalpoM ke deva pravIcAra rahita arthAt viSaya-sukha kI kAmanA se rahita hote haiN| (8-10) bhavanavAsI deva * bhavanavAsino'suranAgavidyutsuparNAgnivAtastanitodadhidvIpa dikkumArA: / / 11 / / bhavanavAsI nikAya ke dasa prakAra ke deva haiM ... asurakumAra, nAgakumAra, vidyutakumAra, suparNakumAra, agnikamAra, vAtakamAra, stanitakumAra, udadhikamAra, dvIpakumAra evaM dikkumAra / (11) .

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TATTVARTHA SUTRA: THE HEAVENS : 53 * Trayastrimisalokapalavarjva vyantarajyotiskah || 5 || Amongst Vyantaras and Jyotiskas there are no gods of the courtier (Trayastrinica) and Frontier-guards (Lokapala) categories. (45) * Purvayordvindrah || 6 ||| Each of the first two groups have two Indras (Kings). (6) * Pitantalesyah || 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) * Kayapravicara a aisanat || 8 || * Sesah sparsarupasabdamanahapravicaradvayordva yoh || 9 || Up to Aisana kalpa (Bhavanapati, Vyantara, Jyotiska and the first two Vaimanika kalpas) the gods enjoy bodily pleasures. Beyond the second Vaimanika kalpa in each of the two kalpas the gods, respectively, enjoy only through the sense of touch, sight, hearing and thought. (8-9) Pare'pravicarah || 10 || Beyond these kalpas the gods do not have lust at all. (8-10) Gods Of Bhavana Heavens - * Bhavanavasino'suranagavidyutsuparnagnivatastani, todadhidvipadikkumarah || 11 || Ten types of gods in the Bhavanavasi group are - Asurakumara, Nagakumara, Vidyutakumara, Suparnakumara, Agnikumara, Vatakumara, Stanitakumara, Udadhikumara, Dvipakumara, and Dikkumara. (11)

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54 : tattvArtha sUtra: Urdhva loka vyantara deva vyantarA: pizAcA: ( / 12 kinnara - kiMpuruSa-mahoraga - gAndharva-yakSa- rAkSasa-bhUta kinnara, kiMpuruSa, mahoraga, gAndharva, yakSa, rAkSasa, bhUta, tathA pizAca vyantara nikAya ke deva haiM / (12) jyotiSka deva * jyotiSkA : sUryacandramaso grahanakSatraprakIrNatArakAzca / / 13 / / sUrya, candra, graha, nakSatra aura tArAgaNa- ye jyotiSka nikAya ke deva haiN| * merUpradakSiNA nityagatayo nRloke / / 14 / / * tatkRtaH kAlavibhAga: / / 15 / / bahiravasthitAH / / 16 / / sabhI jyotiSka nikAya ke deva) manuSyaloka meM merU parvata kI pradakSiNA karanevAle tathA nirantara gatizIla haiN| kAla vibhAga ina carajyotiSkoM dvArA kiyA huvA hai| jyotiSkanikAya madhyaloka ke bAhara sthita haiM / (14-16) vaimAnika deva M * vaimAnikA: / / 17 / / * kalpopapannAH kalpAtItAzca / / 18 / (caturtha nikAya ke deva) vimAnoM meM rahane vAle vaimAnika deva haiN| ve kalpopapanna aura kalpAtIta rUpa haiM (17-18)

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Gods Of Vyantara Heavens Vyantarah Kinnara-Kimpurusa-Mahoraga-Gandharva-Yaksa-Raksasa-Bhuta-Pisacah || 12 || Gods of the Vyantara group are - Kinnara, Kimpurusa, Mahoraga, Gandharva, Yaksa, Raksasa, Bhuta, and Pisaca. (12) * Gods Of Jyotiska Heavens - * Jyotiskah * TATTVARTHA SUTRA : THE HEAVENS : 55 * Those living on the Surya (the Sun), Candra (the Moon), Graha (the planets), Naksatra (the stars), and Prakirna-taraka (other heavenly bodies) are the gods of the Jyotiska group. (13) * Merupradaksina nityagatayo nrloke || 14 || Tatkrtaha kalavibhagah || 15 || Bahiravasthitah || 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) * Suryascandramaso Prakirna-Tarakasca || 13 || * Graha-Naksatra Gods Of Vaimanika Heavens Vaimanikah ||17 || Kalpopapannah kalpatitasca || 18 || The gods of the fourth group are Vaimanikas. They are either Kalpopapanna (born in the group of heavens categorized as Kalpa-heavens) and Kalpatita (those in the heavens beyond the Kalpa-heavens). (17-18)

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56 : tattvArtha sUtra : Urdhva loka * uparyupari / / 19 / / * sauddamazAnasAnatkumAramAhendrabrahmalokalAntakamahAzukrasahasAreSvAnata prANatayorAraNAcyutayornavasu gaideyakeSu vijayavaijayanta jayantA'parAjiteSu savArthasiddhe ca / / 20 / / ye deva Upara Upara rahate haiN| una (vaimAnika devoM ke nivAsa) sodharma, aizAna, sAnatkumAra, mAhendra, brahmaloka, lAntaka, mahAzukra, sahasrAra, Anata, prANata, AraNa, va acyuta nAmaka bAraha kalpopapanna vimAnoM meM tathA nau greveyaka sahita vijaya, vejayanta, jayanta, aparAjita va savArthasiddha nAmaka codaha kalpAtIta vimAnoM meM haiN| (16-20) (digambara mAnyatA solaha kalpa-vimAna mAnatI hai| unameM brahmottara, kApiSTa, zukra va zatAra nAma ke cAra kalpa adhika haiM, jo kramazaH chaThe, AThaveM, navameM va gyArahaveM krama para Ate haiN|) devoM kI asamAnatA - * sthitiprabhAvasukhalezyAvizuddhIndriyAvadhiviSayato'ddikA: / / 21 / / * ratizarIraparigRhAbhimAnato hInA: / / 22 / / Upara Upara ke svargoM ke deva unake nIce ke svargoM ke devoM se sthiti (Ayu), prabhAva, sukha, dyuti, lezyAvizuddhi, indriya-viSaya evaM avadhi-viSaya meM uttarottara adhika tathA gati, zarIra, parigraha evaM abhimAna meM uttarottara hIna hote haiM / (21-22) ,

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TATTVARTHA SUTRA: THE HEAVENS : 57 * Uparyupari || 19 || * Saudharmaisana-Sanatkumara-Mahendra-Brahma loka-Lantaka-Mahasukra-Sahasraresvanata-Pranata yoraranacyutayornavasu-Graiveyakesu Vijaya-Vaijayanta-Jayanta-Aparajitesu Sarvartha siddhe ca ||20|| They are located one above the other. They (the Vaimanika gods) live in twelve heavens of the Kalpa category called Saudharma, Aisana, Sanatkumara, Mahendra, Brahmaloka, Lantaka, Mahasukra, Sahasrara, Anata, Pranata, hrana, and Acyuta and fourteen of the Kalpatita or beyond the Kalpa category, that include nine Graiveyakas, Vijaya, Vaijayanta, Jayanta, Aparajita, and Sarva rthasiddha. (17-20) (The Digambara tradition believes in sixteen Kalpa-heavens as compared to twelve believed by the svetambaras. Other four are - Brahmottara, Kapistha, Sukra and Satara. They come at the sixth, eighth, ninth and the eleventh positions respectively.) Inequality Of Gods - * Sthitiprabhavasukhadyutilesyavisuddhindriyavadhi visayato dhikah || 21 || * Gatisariraparigrahabhimanato hinah || 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 : tattvArtha sUtra : Urdhva loka * pItapadmazuklalezyA dvitrizaSeSu / / 23 / / pahale do vaimAnika svargoM ke deva pIta-lezyA vAle, Age ke tIna svargoM ke deva padma- lezyA vAle tathA zeSa svargoM ke deva zukla-lezyA vAle haiN| (23) kalpa svarga * prAggraiveyakebhyaH kalpA : ( ( 24 graiveyakoM se pahale (ke svarga) kalpa (svarga) haiM / (24) lokAntika deva * brahmalokAlayA lokAntikAH / / 25 / / * sArasvatAdityavaruNagarda to yatuSitAvyAbAdhamaruto 'riSTAzca 1 / / 26 / / jina devoM kA Alaya - sthAna brahmaloka hai ve lokAntika deva ( kahalAte ) haiM / lokAntika deva sArasvata, Aditya, vahi, aruNa, gardatoya, tuSita, avyAbAdha, maruta aura ariSTa haiM / ( 25-26) anuttara vimAna ke deva * vijayAdiSu dvicaramAH / / 27 / / vijayAdi (vijaya, vaijayanta, jayanta aura aparAjita) anuttaravimAnoM meM ( nivAsa karane vAle) deva dvicarama ( sarvArthasiddha anuttaravimAna ke deva ekacarama hote haiM) do bAra manuSya janma dhAraNa karake mokSa prApta karane vAle hote haiM / (27)

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TATTVARTHA SUTRA: THE HEAVENS : 59 * Pitapadmasuklalesya dvitrisesesu || 23 || The gods of the first two Vaimanika 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 - * Praggraiveyakebhyah kalpah || 24 || The (Vaimanika) heavens prior to the Graiveyakas and are within the Kalpa region. (24) Lokantika Gods - * Brahmalokalaya Lokantikah || 25 || * Sarasvataditayavanhyarunagardatoyatusitavyabadha maruto'ristasca || 26 || The residents of the Brhmaloka are the Lokantika gods. They are - Sarasvata, Aditya, Vanhi, Aruna, Gardatoya, Tusita, Avyabadha, Maruta, and Arista. (25-26) Gods Of Anuttatara Vimanas - * Vijayadisu dvicaramah || 27 || (The gods living) in the Anuttara-vimanas (ultimate heavens) called Vijaya etc. (Vijaya, Vaijayanta, Jayanta and Apara jita) are 'dvicarama' i.e. they liberate after two more births on coming out of these heavens. (The gods of the Sarvarthasiddha anuttaravimana 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 : tattvArtha sUtra : Urdhva loka * aupapAtikamanuSyebhyaH zeSAstiryagayonayaH / / 28 / / opapAtikoM (upapAta-janma dhAraNa karane vAle - nAraka va deva) aura manuSyoM ke atirikta zeSa sabhI prANI tiryaca yonI vAle haiN| (28) devoM kI Ayu-sthiti - * sthiti: / / 29 // (aba) sthiti-Ayu (kA varNana karate haiN)| (26) utkRSTa sthiti - * bhavaneSu dakSiNArdhAdhipatInAm palyopamamadhyardham / / 30 / / * zeSANAm pAdone / / 31 / / * asurendrayoH sAgaropamamadhikam ca / / 32 / / bhavanoM meM (bhavanavAsI devoM ke) dakSiNArddha ke indroM kI (utkRSTa) sthiti Der3ha palyopama kI hai / zeSa indroM kI (utkRSTa sthiti) pone do (palyopamaM kI) hai| do asurendroM kI (utkRSTa sthiti) kramaza: eka sAgaropama tathA (eka sAgaropama se) kucha adhika kI hai| (30-32) * saidharmAdiSu yathAkramam / / 33 / / * sAgaropame / / 34 / * adhike ca / / 35 / / sodharmAdi vaimAnika devalokoM meM (utkRSTa) sthiti nimnokta krama se hai:-.. * prathama (saudharma kalpa svarga meM devoM kI utkRSTa Ayu sthiti) do sAgaropama kI he, * (aizAna meM) kucha adhika do sAgaropama kI hai| (33-35)

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TATTVARTHA SUTRA: THE HEAVENS : 61 * Aupapatikamanusvebhyah sesastiryagyonayah || 28 || The living-beings other than the Aupapatikas (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 daksinardhadhipatinampalyopamama dhyardhani || 30 || Sesanani padone || 31 || Asurendrayoh sagaropamamadhikani 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 Sagaropama and a little more (than a Sagaropama). (30-32) * Saudharmadisu yathakramam || 33 ||| * Sagaropame || 34 || * Adhike ca || 35 || The (maximum) life-spans of gods of the Vaimanika heavens called Saudharma etc. are in the following order:* In the first, Saudharma Kalpa heaven - two Sagaropama, (34) * In tisana it is somewhat more than two Sagaropama (35),

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62 : tattvArtha sUtra : Urdhva loka * sapta sAnatkumAre / / 36 / / . * vizeSatrisaptadazaikAdazatrayodazapaJcadazabhiradhikAni ca / / 37 / / * AraNAcyutAd Urdhvamekaikena navasu gaiveyakeSu vijayAdiSu sarvArthasiddhe ca / / 38 / / (sAnatkumAra meM) sAta sAgaropama kI, (mAhendra meM) kucha adhika sAta sAgaropama, (brahmaloka meM) tIna adhika sAta = 10 sAgaropama, (lAntaka meM) sAta adhika sAta = 14 sAgaropama, (mahAzukra meM) dasa adhika sAta = 17 sAgaropama, __ (sahanAra meM) gyAraha adhika sAta = 18 sAgaropama, (Anata va prANata meM) teraha adhika sAta-20 sA. (AraNa va acyuta meM) pandraha adhika sAta-22 sA. AraNAcyuta se Upara nava-greveyakoM meM pratyeka meM eka eka adhika sAgaropama arthAt pahale greveyaka meM tebIsa sAgaropama se lagAkara navameM greveyaka meM ikattIsa sAgaropama, cAra / vijayAdi svargoM meM eka adhika yAni battIsa sAgaropama tathA sarvArthasiddha meM eka sAgaropama aura adhika arthAt teMtIsa sAgaropama kI sthiti haiN| (33-38) jadhanya sthiti - * aparA palyopamadhikaM ca / / 39 / / saudharmAdi vaimAnika devalokoM meM jadhanya sthiti isa prakAra se hai : * (saudharma kalpa deva-vimAna meM) eka palyopama kI sthiti hai, * (ezAna meM) kucha adhika eka palyopama kI hai| (36)

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* . * Sapta Sanatkumare || 36 || Visesatrisaptadasaikadasatrayodasapancadasabhira dhikani ca || 37 || Aranacyutad urdhvamekaikena navasu Graiveyakesu Vijayadisu Sarvarthasiddhe ca || 38 || * * In Sanatkumara it is seven Sagaropama (Sa.), In Mahendra it is somewhat more than seven Sa. In Brahmaloka it is three more than seven i.e. ten Sa. In Lantaka it is seven more than seven i.e. fourteen Sa. In Mahasukra: ten more than seven i.e. seventeen Sa. In Sahasrara: eleven more than seven i.e. eighteen Sa. In Anata and Pranata it is thirteen more than seven i.e. twenty Sa. * * * * * * TATTVARTHA SUTRA : THE HEAVENS : 63 * * In Arana and Acyuta it is fifteen more than seven i.e. twenty-two Sa. Beyond Aranacyuta it keeps increasing by one Sa. in each of the nine Graiveyaka heavens (making it twenty-three Sa. in the first Graiveyaka and thirty-one Sa. in the ninth); in the four Anuttara vimana heavens from Vijaya to Aparajita it is one more Sa. i.e. thirtytwo Sa. and in the last of the Anuttaravimana heaven Minimum Life-Span - Apara palyopamadhikami ca || 39 || The (minimum) life-spans of gods of the Vaimanika 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 Sa. (36-38) -

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64 : tattvArtha sUtra : Urdhva loka * sAgaropame / / 40 / / * adhike ca / / 41 / / * parataH parataH pUrvA pUrvA'nantarA / / 42 / / ( sAnatkumAra meM ) do sAgaropama kI, ( mAhendra meM ) kucha adhika do sAgaropama, isase Age ke svargoM kI jadhanya sthiti vahI hai jo unake pahale vAle svargoM kI utkRSTa sthiti hai, isa niyamAnusAra ( brahmaloka meM) kucha adhika sAta sAgaropama, (lAntaka meM ) 10 sAgaropama, ( mahAzukra meM ) 14 sAgaropama, ( sahasrAra meM ) 17 sAgaropama, (Anata va prANata meM) 18 sAgaropama, ( AraNa va acyuta meM) 20 sAgaropama, AraNAcyuta se Upara nava-greveyakoM meM pratyeka meM eka eka adhika sAgaropama arthAt pahale greveyaka meM bAvIsa sAgaropama se lagAkara navameM graiveyaka meM tIsa sAgaropama, cAra vijayAdi svargoM meM eka adhika yAni ikattIsa sAgaropama tathA savArthasiddha meM utkRSTa va jadhanya sthiti meM koI antara nahIM hone se teMtIsa sAgaropama kI jadhanya sthiti haiM / (40-42 ) nArakoM kI Ayu-sthiti - narakANAm ca dvitiyAdiSu / / 43 / / -: dUsarI Adi naraka bhUmiyoM meM ( nArakoM kI) jadhanya Ayu- sthiti bhI isI prakAra ( vaimAnika svargoM ke samAna) pUrva pUrva kI utkRSTa samAna hI Ayu-sthiti ke anantara anantara kI jadhanya Ayu-sthiti hai / (43)

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TATTVARTHA SUTRA: THE HEAVENS : 65 * Sagaropame || 40 || * Adhike ca || 41 || * Paratah paratah purva purva nantara || 42 || * In Sanatkumara it is two Sagaropama (Sa.), In Mahendra it is somewhat more than two Sa. 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 Sa. * In Lantaka it is ten Sa. * In Mahasukra: fourteen Sa. In Sahasrara: seventeen Sa. * In Anata and Pranata : eighteen Sa. In Arana and Acyuta : twenty Sa. Beyond Aranacyuta it is twenty-two Sa, in the first Graiveyaka and thirty Sa. in the ninth ; in the four Anuttara vimana heavens from Vijaya to Aparajita it is one more Sa. i.e. thirty-one Sagaropama and in the last of the Anuttaravimana heaven - Sarvarthasiddhi there is no difference in the minimum and the maximum life-spans, Hence in its case both are the same - thirty-three Sagaropama. (39--42) Life-spans Of The Hellish Beings - * Narakanami ca dvitiyadisu || 43 || The (minimum) life-spans of hellish beings of the second hellish nether ground onwards are, also, (similar to the Vaimanika heavens) same as the maximum life-spans of those of the preceding hellish grounds.

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66 : tattvArtha sUtra : Urdhva loka * dazavarSasahasrANi prathamAyAm / / 44 / / I pahalI narka-bhUmi ke nArakoM kI jadhanya Ayu-sthita dasa hajAra varSa hai * isa niyama ke anusAra nArakoM kI jadhanya nimnAnusAra hai : Ayu-siMti pahalI narka - bhUmi meM dasa hajAra varSa, dUsarI narka- bhUmi meM eka sAgaropama, tIsarI narka-bhUmi meM tIna sAgaropama, cauthI narka - bhUmi meM sAta sAgaropama, pA~cavIM narka - bhUmi meM dasa sAgaropama, chaThI narka - bhUmi meM satraha sAgaropama, sAtavIM narka-bhUmi meM bAvIsa sAgaropama, (43-44) * * * * * bhavaneSu ca / 45 / / dasa bhavana-svargoM meM bhI ( bhavanavAsI devoM kI hajAra varSa hai) / (45) vyantara va jyotiSka devoM kI sthiti vyantarANAm ca / / 46 / / parA palyopamam ( ( 4788 vyantara devoM kI bhI ( jadhanya Ayu-sthiti dasa hajAra varSa hai) / (unakI) utkRSTa Ayu-sthiti eka palyopama hai / (46-47 ) * jyotiSkANAmadhikam / / 48 / / * grahANAmekam / / 498 nakSatrANAmardham / / 50 / / jadhanya Ayu- sthiti dasa jyotiSka devoM (sUrya aura candra) kI utkRSTa Ayu-sthiti (eka palyopama se) kucha adhika hai / grahoM kI ( utkRSTa Ayu-sthiti) eka palyopama hai / nakSatroM kI (utkRSTa Ayu-sthiti) ardha patyopama hai| (48-50%

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TATTVARTHA SUTRA: THE HEAVENS : 67 * Dasavarsa sahasrani prathamayani || 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 Sagaropama (Sa.), * In the third ground : three Sa. * In the fourth ground : seven Sa. * In the fifth ground : ten Sa. * In the sixth ground : seventeen Sa. * In the seventh ground : twenty-two Sa. (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 Jyotiska Gods - * Vyantaranani ca || 46 || * Para Palyopamam || 47 || In Vyantara-heavens also (the minimum life-spans of gods is ten thousand years). Maximum life-span is one Palya. (46-47) * Jyotiskanamadhikam || 48 ||| The maximum life-span of the Jyotiska gods (Suns and Moons) is somewhat more (than a Palyopama). (48) * Grahanamekani || 49 ||| That of the Grahas (planets) is one Palyopama, * Naksatranamardhani || 50 || For the Naksatras (stars) it is half a Palyopama,

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68 : tattvArtha sUtra : Urdhva loka tArakANAm caturbhAgam / / 51 / / * jaghanyA tvaSTabhAga: / / 52 / / caturbhAga: zeSANAm / / 53 / / tArakoM kI ( utkRSTa Ayu- sthiti) palyopama kA caturtha bhAga hai / ( tArakoM kI ) jadhanya Ayu-sthiti usakA AThavA~ bhAga hai / zeSa (jyotiSkoM) kI ( jadhanya Ayu- sthiti) palyopama kA caturtha bhAga hai / ( 48-53) * *

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TATTVARTHA SUTRA: THE HEAVENS : 69 * Tarakanani caturbhagami || 51 || * Jaghanya tvastabhagah || 52 || * Caturbhagah sesanami || 53 || * And for the Tarakas (other heavenly bodies) it is one fourth of a Palyopama, * The minimum life-span of the Tarakas 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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vAcaka umAsvAti praNIta tattvArthadhigama sUtrANi 5 ajIva-tattva INANIMATE MATTER VACAKA UMASVATI'S TATTVARTHADHIGAMA SUTRANI

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tattvArtha sUtra adhyAya-5 ajIva-tattva Ta sare se cauthe adhyAyoM meM jIva-tattva kA viSad varNana karane ke TapazcAt zAstrakAra isa adhyAya meM ajIva-tattva kA varNana karate ajIva-dravya -. * ajIvakAyA dharmAdharmAkAzapudgalA: / / 1 / / dharmAstikAya, adharmAstikAya, AkAzAstikAya aura pudgalAstikAya ye cAra ajIvakAya haiN| (1) mUla-dravya - dravyANi jIvAzca / / 2 / / 'ye cAra' tathA 'jIva' dravya haiN| (2) * nityAvasthitAnyarUpANi / / 3 / / * rUpiNa: pudgalA: / / 4 / / ukta dravya nitya, avasthita evaM arUpI arthAt amUrta haiN| pudgala dravya rUpI yA mUrta hai / (3-4) * A''kAzadekadravyANi / / 5 / / * niSkriyANi ca / / 6 / / AkAzAstikAya taka ke dravya (dharmAstikAya, adharmAstikAya va AkAzAstikAya) eka eka haiN| (ye dravya) niSkriya bhI haiN| (3-6)

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TATTVARTHA SUTRA 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 - * Ajivakaya dharmadharmakasapudgalah ||1|| Dharmastikaya, Adharmastikaya, Akasastikaya, and Pudgala astikaya are the four inanimate bodies. (1) Fundamental Matters - * Dravyani jivasca || 2 || (These four) and 'Jiva are dravya or matter. (2) * Nityavasthitanyarupani | 3 || * Rupinah pudgalah || 4 || These dravyas - matter are eternal, immutable and formless. Pudgala (tangible) matter has form. (3-4) * Aakasadekadravyani || 5 || * Niskriyani ca || 6|| Matter up to Akasastikaya including Dharmastikaya and Adharmastikaya, are singular. They are inert, too. (5-6)

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74 : tattvArtha sUtra : ajIva tattva dravya kA pradezatva - asaMkhyeyA: pradeza dharmAdharmayoH / / 7 / / jIvasya ca / / 8 / / AkAzasyAnantAH / / 9 / / saMkhyeyA'saMkhyeyAzca pudgalAnAm / / 10 / / nANo: / / 11 / / dharmAstikAya va adharmAstikAya ke pradeza asaMkhyAt haiN| * jIva bhI (asaMkhyAt pradezI hai) / * AkAza ke (pradeza) ananta haiN| pudgagala-dravya ke pradeza saMkhyAta, asaMkhyAta va ananta haiN| aNu kA (pradeza) nahIM hai / arthAt aNu apradezI' hai| (7-11) dravya kI sthiti-kSetra * lokAkAze'vagAhaH / / 12 / / adharma, pudgala va jIva) lokAkAza'2 meM sthita (Adheya) dravya (dha haiN| (12) 10 yadyapi jo bhI vidyamAna padArtha hai vaha sthAna (pradeza) to gheregA hI, kiMtu aNu padArtha kA itanA anantavA~ sUkSmatama kaNa hai ki vyavahAra meM ise apradezI kahA jA sakatA dravya do prakAra ke haiM - AdhAra-dravya tathA Adheya-dravya / AkAza svayaM kA tathA anya dravyoM kA AdhAra hai / anya dravya AkAza-sthita hone se usake Adhoya-dravya ananta AkAza kA vaha bhAga jisameM anya dravya bhI sthita hoM, lokAkAza hai; AkAza kA zeSa bhAga alokAkAza kahalAtA hai|

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Spatiality Of Matter - Asankhyeyaha pradesa dharmadharmayoh || 7 || Jivasya ca || 8 || * Akasasyanantah || 9 || * * * Sankhyeyaasarkhyeyasca pudgalanam || 10 || * Nano || 11 || Dharmastikaya and Adharmastikaya occupy innumerable space-units. * * * 14 TATTVARTHA SUTRA: INANIMATE MATTER : 75 * Jiva (Animate matter), too, does so. The Akasastikaya or Space-body has infinite spatiality i.e. it extends to infinite space-units. Pudgalastikaya or tangible matter occupies numerable, innumerable or infinite space-units Spatial Positions Of Different Kinds Of Matter - Lokakase vagahah || 12 ||| The (resident)14 matter resides within the Lokakasa 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 Akasa 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 Jiva find accomodation or reside within (a part of) Akasa and are, therefore, resident matters, -

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76 : tattvArtha sUtra : ajIva tattva * dharmA'dharmayo: kRtsane / / 13 / / * ekapradezAdiSu bhAjya: pudgalAnAm / / 14 / / * asaMkhyeyabhAgAdiSu jIvAnAm / / 15 / / * pradezasaMhAravisargAbhyAm pradIpavat / / 16 / / dharma aura adharma dravyoM kI sthiti samagra lokAkAza meM hai| pudgala dravya kI sthiti lokAkAza ke eka yA ekAdhika pradezoM meM vikalpa se hai| jIvoM kI sthiti lokAkAza ke asaMkhyAtaveM bhAga Adi (yA usase adhika) meM hotI hai| (kyoMki) pradIpa-dIpaka ke prakAza kI bhA~ti unakA saMkoca va vistAra hotA hai| (13-16) dharma, adharma va AkAza - * gatisthityupagRho dharmAdharmayorupakAraH / / 17 / / dharma aura adharma dravyoM kA kArya kramazaH (jIva va pudgala kI) gati va sthiti meM (udAsIna) nimitta honA hai (17) * AkAzasyAvagAhaH / (18 / / avakAza pradAna karanA AkAza-dravya kA kArya hai| (18) pudgala ke kArya - * zarIravAGmana: prANApAnA: pudgalAnAm / / 19 / / * sukhadu:khajIvitamaraNopagRhAzca / / 20 / / zarIra, vANI, mana, prANa evaM apAna (zvAsa) ye pudgala ke upakAra-kArya haiN| sukha, duHkha, jIvana aura maraNa bhI (pudgala ke kArya he) (16-20) 15 That part of infinite space-matter (akasa) occupied by other forms of matter is known as Lokakasa or universal spacc.

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* * * * Dharma-matter and Adharma-matter is present in the entire universal space (Lokakasa). 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 dharmadharmayorupakarah ||17||| The functions of Dharmastikaya and Adharmastikaya are, respectively, to (neutrally) aid the motion and rest (of the living and the tangible matter). (17) TATTVARTHA SUTRA : INANIMATE MATTER : 77 Dharmadharmayoh krtsane || 13 || Ekapradesadisu bhajyah pudgalanami || 14 || Asankhyeyabhagadisu jivanami || 15 || Pradesasaniharavisargabhyami pradipavat || 16 ||| * Akasasyavagahah || 18 || The function of the Akasa-matter is to accommodate (all the other forms of matter) (18) * Functions Of Tangible Matter - Sariravanmanah pranapanah pudgalanami || 19 || Sukhaduhkhajivitamaranopagrahasca || 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 : tattvArtha sUtra : ajIva tattva jIva ke kArya - * parasparopagRho jIvAnAm / / 21 / / jIvoM kA kArya paraspara upakAra karanA hai| (21) kAla ke kArya - * vartanA pariNAma: kriyA paratvAparatve ca kAlasya / / 22 / / vartanA, pariNAma, , kArya, aura paratva-aparatva ye kAla ke kArya (upakAra) haiN| (22) pudgala ke paryAya - * sparzarasagandhavarNavantaH pudgalA: / / 23 / / * zabdabandhasaukSmyasthaulyasaMsthAnabhedatamazchAyA''tapod dyotavantazca / / 24 / / pudgala saparza, rasa, gandha, tathA varNa vAle hote haiN| (ve) zabda, bandha, sUkSmatva, sthUlatva, saMsthAna, bheda, andhakAra, chAyA, Atapa va udyota vAle bhI hote haiN| (23-24) pudgala ke rUpa - * aNava: skandhAzca / / 25 / / pudgala (parama)aNurUpa tathA skandharUpa haiN| (25) * saGghAtabhedebhya: utpadyante / / 26 / / pudgala-skandha kI utpatti saMdhAta-jur3ane, bheda-TUTane, va saMdhAta-bheda yA jur3ane-TUTane se hotI hai| (26)

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TATTVARTHA SUTRA: INANIMATE MATTER : 79 Functions Of Animate Matter - * Parasparopagraho jivanani || 21 || The duties of the living are to aid each other. (21) Functions Of Time -- * Vartanaparinamah kriya paratvaparatve ca kalasya || And those of the 'time or Kala are Vartana (perduration), Parinama (transformation), Kriya (activity), and Paratya (precedence) or the lack of it (Aparatva). (22) Modes Of Tangible Matter - * Sparsarasagandhavarnavantah pudgalah || 23 || * Sabdabandhasauksmyasthaulyasamisthanabhedata maschayatapodyotavantasca || 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 skandhasca || 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) * Sanghatabhedebhya 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 : tattvArtha sUtra : ajIva tattva * bhedAdaNu: / / 2 / / * bhedasaMghAtAbhyAm cAkSuSAH / / 28 / / aNu kI utpatti (kevala) TUTane se hotI hai| cAkSuSa skandha bheda va saMdhAta donoM se banate haiN| (27-28) sat kA svarUpa * utpAdavyayadhauvyayuktaM sat / / 29 / / jo utpAda-utpatti, vyaya-vinAza evaM dhrauvya-nityatA se yukta hai vahI sat hai| (26) * tadbhAvAvyayaM nityam / / 30 / / jo (sva)bhAva se avyaya ho arthAt cyuta na ho vahI nitya hai| (30) sat kA anekAnta svarUpa * arpitAnarpitasiddhe . / / 31 / / arpita - mukhyatva kI apekSA se evaM anarpita - gauNatva ke apekSAntara se sat (vastu) ke aneka guNoM meM se virodhI guNoM kI siddhi hotI hai| (31) paudgalika bandha ke hetu * snigdharUkSatvAd bandhaH / / 32 / / snigdhatva aura rUkSatva se (pudgaloM kA paraspara) bandha hotA hai| 16 jaba koI acAkSaSa yA na dikhAI dene vAlA skandha cAkSaSa yA dRzyamAna banatA hai, to bheda dvArA usakI adRzya paryAya vAle pudgaloM kA nirgamana tathA saMdhAta dvArA anya dRzya paryAya vAle pudgaloM kA Agamana donoM hI Avazyaka hote haiN| 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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TATTVARTHA SUTRA: INANIMATE MATTER : 81 * Bhedadanu) || 27 ||| * Bhedasarghatabhyami caksusah || 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 - * Utpadavyayadhrauvyayuktami sat || 29 || The reality is characterized by origination, destruction and continuation together. (29) * Tadbhavavyayam nityami || 30 || What does not deviate from one's own character is called "Nitya permanent or continuous. (30) Multiple Form Of Reality - * Arpitanarpitasiddheh || 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 - * Snigdharuksatvad 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 : tattvArtha sUtra : ajIva tattva na jaghanyagaNAnAm / / 33 / / guNasAmye sadRzAnAm / / 34 / / dvayadhikAdigaNAnAm tu / ( 35 / / bandhe samAdhiko pAriNAmikau / / 36 / yadi ye guNa jadhanya ( nyUnatama) hoM to (bandha) nahIM hotA hai / yadi sadRza guNa (snigcha - snigcha va rUkSa - rUkSa ) samAna mAtrA meM hoM to bhI (bandha ) nahIM hotA hai / sadRza guNa hone para ( eka kA guNa dUsare se) do Adi ( 3, 4, 5 . . saMkhyAt, asaMkhyAt) aMza adhika hone para hI bandha hotA hai / bandha hone para sama yA adhika ( aMza vAle) guNa dUsare guNa ko pariNata kara lete haiM / (32-36) dravya-lakSaNa * * * guNaparyAyavad dravyam / / 37 / / 17 dravya guNa aura paryAya vAlA hai / ( 37) kAla kA dravyatva * kAlazcetyeke / / 38 / / * so'nantasamaya: ( 639 / / koI AcArya kAla ko bhI dravya mAnate ho / " vaha (kAla) ananta samaya-paryAya vAlA hai / ( 38-39) 17 18 19 dravya kI paryAyeM nirantara parivartanazIla haiM; dravya kI isa paryAya parivartana kI zakti hI usakA guNa hai I yaha zvetAmbara mAnyatA hai jisameM kAla kA svatantra dravyatva sarvamAnya nahIM hai ! digambara mAnyatAnusAra kAla chaThe dravya ke rUpa meM mAnya hai / kAla kI vartamAna paryAya to eka hI hai kintu isakI gata aura anAgata paryAyeM to ananta haiN|

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TATTVARTHA SUTRA : INANIMATE MATTER : 83 * Na jaghanyagunanam || 33 || * Gunasamye sadrsanami || 34 || * Dvayadhikadigunanam tu || 35 || * Bandhe samadhikau parinamikau || 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 - * Gunaparyayavad dravyami || 37 || Matter possesses Guna-characteristico and Paryaya-modes. (37) Materiality Of Time - * Kalascetyeke || 38 || * So'nantasamayah || 39 || Some Acaryas-masters also take Kala or time as matter. That Kala is of infinite paryaya 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 Svetambara tradition where Kala 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 Kala is only one, but its past and future modes can be and are infinite.

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84 : tattvArtha sUtra : ajIva tattva guNa va parivartana dravyAzrayA nirguNA guNA: / / 40 / / guNa dravyAzrita dravya meM nivAsa karane vAle kintu svayaM niguNa hote ho arthAt guNoM ke Azrita guNa nahIM hote haiM / (40) * tadbhAvaH pariNAmaH / / 41 / / * anAdirAdimAMzca / / 42 / / * rUpiSvAdimAn ( ( 43 / / * yogopayogau jIveSu / / 44 / / usake (guNa ke) hone se hI ( dravya kA) pariNamana, avasthAntara yA paryAya- parivartana hotA hai / (pariNAma) anAdi va AdimAna do prakAra kA hotA hai| rUpI padA (puloM) meM vaha (parimi) AdimAna hai| jIvoM meM yoga AdimAna aura upayoga anAdi ho / (41-44)

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TATTVARTHA SUTRA INANIMATE MATTER: 85 Qualities And Change - Dravyasraya nirguna gunah || 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 Parinamah || 41 || * Anadiradimansca || 42 || * Rupisvadiman || 43 || * Yogopayogau jivesu || 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)

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vAcaka umAsvAti praNIta tattvArthAdhigama sUtrANi Asava-tattva THE INFLUX (OF KARMA-MATTER IN THE SOUL-FIELD) VACAKA UMASVATI'S TATTVARTHADHIGAMA SUTRANI

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tattvArtha sUtra adhyAya-6 Asava-tattva va aura ajIva tattvoM ke varNana ke uparAnta aba zAstrakAra, | isa adhyAya meM Amrava-tattva kA nirUpaNa karate haiN| Asrava-svarUpa - * kAyavAGmana:karma yoga: / / 1 / / * sa AsvaH / / 2 / / zarIra, vANI aura mana kI kriyA hI yoga hai| vaha (yoga) hI Asava (kAraka) hai| (1-2) yoga-svarUpa - * zubha: puNyasya / / 3 / / * azubha: pApasya: / / 4 / / zubha (yoga) puNya (Asrava) ke (kAraka haiN)| (Anava) ke (kAraka haiM) (3--4) azubha (yoga) pApa * sakaSAyAkaSAyayo: sAmparAyikeryApathayo: / / 5 / / kaSAya sahita aura kaSAya rahita (yoga hI) kramazaH sAmparAyika va iryApathika Asrava tathA karma kA bandha- hetu hote haiN| (5)

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CHAPTER 6 Having described the fundamentals Jiva (the living) and Ajiva (the non-living) the venerable author, now, describes the third fundamental - 'Asrava or Influx'. * Forms Of Influx - Kayavanmanahkarma yogah || 1 || Sa asravah || 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 * Sakasayakasayayoh samparayikeryapathayoh || 5 || The passionate and dispassionate activities of the body mind and speech, respectively, result in Samparayika binding and Iryapathika - momentary (unbonding) influx (5)

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90 : tattvArtha sUtra : Asrava tattva sAmparAyika karmAnava * avatakaSAyendriyakriyA: paJcacatu: paJcapaJcaviMzatisaMkhyA: pUrvasya bhedA: / / 6 / / pUrvokta (sAmparAyika-Asrava) ke cAra bheda haiM - avrata, kaSAya, indriya aura kriyA / anukrama se inakI saMkhyA pA~ca-avrata (hiMsA, mRSA, caurya, abrahma va parigraha), cAra-kaSAya (krodha, mAna, mAyA aura lobha), pA~ca-indriyA~ (sparzana, rasana, locana, ghrANa evaM vacana), tathA paccIsa kriyAe~ (mithyAtva, prayoga, samAdAna, kAyikI, AdhikaraNikI, prAdoSikI, pAritApanikI, prANAtipAtikI, darzana, sparzana, prAtyAyikI, samantAnupAtana, anAbhoga, svahasta, nisarga, vidAra, AnayanI, anavakAMkSa, Arambha, pArigrahikI, mAyA, mithyA-darzana, apratyAkhyAna, Adi) haiN| (6) * tIvUmandajJAtAjJAtabhAvavIryA'dhikaraNavizeSebhyastadvizaSa: / / 7 / / karma-Asrava (va bandha) meM vizeSatA tIvrabhAva, mandabhAva, jJAtabhAva, ajJAtabhAva, vIrya va adhikaraNa kI vizeSatA ke kAraNa hotI hai| * adhikaraNaM jIvAjIvA: / / 8 / / AdyaMsaMrambhasamArambhArambhayo gakRtakAritAnumatakaSAyavizeSaistristristripracatuzcaikaza: / / 9 / / karma-Azrava va bandha ke adhikaraNa jIva aura ajIva rUpa haiN| Adya arthAt prathama jIva-adhikaraNa - saMrambha, samArambha va Arambha ke bheda se tIna; yoga - mana, vacana va kAyA ke bheda se tIna; kRta, kArita va anumata ke bheda se tIna tathA kaSAya ... krodha, mAna, mAyA va lobha ke bheda se cAra bheda-prabheda haiN|

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Binding Influx * Avratakasayendriyakriyah vimsatisankhyah purvasya bhedah || 6 || There are four types of the former i.e. Samparayika asrava 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) Tivramandajnatajnatabhavaviryaadhikaranavisesebhyastadvisesah || 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. Adhikaranani jivajivah || 8 || The instruments or implements of influx (and bondage) of karma into the soul-field are either animate or inanimate. (8) Adyamsamrambhasamarambharambhayogakrtakari- *tanumatkasayavisesaistristristriscatuscaikasah || 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 pancacatuhpancapanca-

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92 : tattvArtha sUtra : Asrava tattva * nirvartanAnikSepasaMyoganisargA dvicaturdvitribhedAH param / / 10 / / para arthAt dUsare ajIva-adhikaraNa ke nivartanA-racanA ke antaH va bAhya nirvatanA rUpa do; nikSepa-rakhanA ke apratyavekSti, duSpramArjita, sahasA va anAyoga nikSepa rUpa cAra; saMyoga ke bhaktapAna saMyoga va upakaraNa saMyoga rUpa do tathA nisarga-pravRtti - manaH-nisarga, vacana-nisarga va kAya-nisarga rUpa tIna bheda-prabheda rUpa haiN| (8-10) sAmparAyika karma Anavahetu - 1-2. jJAnadarzanAvaraNIya karma ke Amravahetu - * tatpradoSanihavamAtsaryAntarAyAsAdanopaghAtA / / 11 / / jJAnadarzanAvaraNayo: jJAna athavA jJAna ke sAdhanoM kA pradoSa, ninhava, mAtsarya, antarAya, AsAdana va upaghAta ye jJAnAvaraNIya va darzanAvaraNIya karmoM ke Asrava (bandha hetu) haiN| (11) 3. vedanIya karmAnava ke hetu - * duHkhazokatApAkrandanavadhaparidevanAnyAtmaparobhayasthAnyasadvedyasya / / 12 / / duHkha, zoka, tApa, Akrandana, vadha aura paridevana - svayaM karane se, dUsaroM se karAne se tathA donoM se azAtAvedanIya-karma kA Amrava va bandha hotA hai| (12)

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TATTVARTHA SUTRA : INFLUX: 93 * Nirvartananiksepasaniyoganisargadvicatur-dvitri bhedah parani || 10 || Those of the latter - inanimate instruments - are in the forms of - two of Nirvartana (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 - * Tatpradosaninhavamatsaryantarayasadanopaghata Jnanadarsanavaranayoh || 11 || Jealousy (Pradosa), concealment (Ninhava), uncharitable attitude (Matsarya), obstruction (Antaraya), denial (Asadana) and falsification or destruction (Upaghata) towards them (Samyag Jnana and Darsana - Right knowledge and view) cause the influx of knowledge and view obscuring (Jnana varaniya and Darsanavaraniya) karmas. (11) 3. Causes Of The Influx Of Feeling Producing Karma - * Duhkhasokatapakrandanavadhaparidevananyatma parobhayasthanyasadvedyasya || 12 || By causing pain, sorrow, harassment, crying, killing and bewailing unto self or unto others results in the influx of unpleasant feeling producing ( 1satavedaniya) karma.

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94 : tattvArtha sUtra : Amrava tattva * bhUtavratyanukampA dAnam sarAgasaMyamAdiyogaH kSAnti: zaucamiti sadvedyasya / / 13 / / prANiyoM evaM vratiyoM para anukampA, dAna, sarAga saMyamAdi (sarAga saMyama, saMyamAsaMyama, akAma nirjarA evaM bAlatapa) yoga, kSAnti - krodha zamana, tathA zauca - lobha zamana zAtAvedanIya karma-Azrava ke kAraNa haiN| (13) 4. mohanIya karmAsrava ke hetu - * kevalizrutasaGghadharmadevAvarNavAdo darzanamohasya / / 14 / / kevalI, zruta (tIrthaMkara bhASita upadeza), saMdha (sAdhU, sAdhvI, zrAvaka, zrAvikA rUpa caturvidha saMdha), dharma (ahiMsA, saMyama aura tapa rUpa), evaM deva (arihanta aura siddha) kA avarNavAda (niMdA) darzanamohanIya-karma ke Azrava (bandha hetu) haiN| (14) * kaSAyodayAttIvAtmapariNAmazcAritramohasya / / 15 / / kaSAyodaya se honevAle tIvra-Atma-pariNAma cAritra-mohanIya karma ke Azrava (bandha hetu) haiN| (15) 5. AyuSya karmAsrava ke hetu - * bahvArambhaparigRhatvaM ca nArakasyAyuSa: / / 16 / / bahuta Arambha aura bahuta parigraha ye naraka-AyuSya ke bandha ke kAraNa (Anava) haiN| (16)

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* Bhutavratyanukampa danami saragasamyamadiyogah 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 (Sata vedaniya) karma. (13) 4. Causes Of The Influx Of Deluding Karma - Kevalisrutasanghadharmadevavarnavado * 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 Darsana-mohaniya karma or the (Right) vision deluding karma. (14) * Kasayodayattivratmaparinamascaritramohasya || 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) * darsana 5. Causes Of The Influx Of Life-span Determining KarmaBahvarambhaparigrahatvami ca narakasyayusyah ||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 : tattvArtha sUtra : Amrava tattva * mAyAtairyagyonasya / / 17 / / * alpArambhaparigrahatvaM svabhAvamArdavArjavaM ca mAnuSasya / / 18 niH zIlavratatvaM ca sarveSAm / / 19 / / * ke mAyA tiryaMca- AyuSya ke bandha kI kAraNa (Anava) hai| alpArambha, alpa-parigraha, svabhAva kI mRdutA va RjutA ye manuSya- Ayu bandha ke kAraNa haiM / uparokta ke atirikta zIla va vrata hInatA sabhI AyuSyoM ke bandha kI hetu (Asrava) haiM / ( 16 - 16) * sarAgasaMyamasaMyamAsaMyamAkAmanirjarAbAlatapAMsi devasya / / 20 / / sarAga-saMyama, saMyamAsaMyama, akAma-nirjarA va bAla-tapa ye deva- AyuSya ke bandha ke hetu (Asrava) haiM / (20) 6. nAma karmAsrava ke hetu * yogavakratA visaMvAdanaM cAzubhasya nAmnaH / / 21 / / * viparItaM zubhasya / / 2288 nAma-karma yogoM kI kuTilatA va visaMvAda yA anyathA pravRtti azubha ke bandha hetu (Anava) haiM / inake viparIta arthAta yogoM kI saralatA va avisaMvAda zubha nAma-karma ke bandha hetu (Asrava) haiM /

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TATTVARTHA SUTRA : INFLUX : 97 * Maya tairyagyonasya || 17 || * Alparambhaparigrahatvani svabhavamardavarjavani ca manusasya || 18 11 * Nihisilavratatvami ca sarvesami 19 || Maya or deceit yields the influx (and the bondage) of Tiryanca ayusya 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) * Saragasa nyamasamyamasamyamakamanirjara balatapamisi 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 * Yogavakratavisani vadanam casubhasya namnah || 21!|| * Viparitam subhasya || 22 || The crookedness of Yoga (thought, action and speech) and Visamivadana i.e. misleading, false behaviour or causing dissensions among others result in the influx (and bondage) of Asubha-nama-karma or inauspicious organic class yielding karma into the soul-field. The opposite i.e. strightforwardness of thought, action and speech as well as Avisamvadana 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 : tattvArtha sUtra : Amrava tattva * darzanavizaddhivinayasampannatA zIlavateSvanaticAro'bhIkSNaM jJAnopayoga saMvegau zaktitastyAgatapasI saMghasAdhasamAdhivaiyAvRttyakaraNamarhadAcArya-- bahuzrutapravacanabhaktirAvazyakAparihANirmArgaprabhAvanApravacanavatsalamiti tIrthaMkarattvasya / / 23 / / darzana-vizuddhi, vinayasaMpannatA, zIla va vratoM kA anaticAra pAlana, jJAna-sAdhanA meM niraMtara pravRtti, satata saMvega, zakti ke anusAra tyAga aura tapa, saMdha aura sAdhu kI samAdhi aura veyAvRttya karanA; arihanta, AcArya, bahuzruta tathA pravacana kI bhakti karanA, AvazyakoM kA paripAlana, mokSa-mArga kI prabhAvanA karanA, pravacana-vAtsalya (svadharmI-vAtsalya) ye saba tIrthaGkara-nAma-karma ke bandhA hetu (Asrava) haiN| (21-23) 7. gotra karmAsrava ke hetu - * parAtmanindAprazaMse sadasadguNAcchAdanodbhAvane ca nIcairgotrasya / (24 / / * tadviparyayo nIcaivRttyanutseko cottarasya / / 25 / / paranindA, Atma-prazaMsA, sadguNoM kA AcchAdana va asadguNoM kA prakAzana ye nIca-gotra ke bandha ke (Azrava) kAraNa haiN| inake viparIta arthAt para-prazaMsA, AtmAlocana, sadguNa-prakAyana va a asadguNAcchAdana tathA namravRtti va nirabhimAnatA ucca-gotra ke Amnava (va bandha) ke kAraNa haiN| (24-25)

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TATTVARTHA SUTRA: INFLUX : 99 Darsanavisuddhirvinayasampannata silavratesvanaticaroabhiksanani jnanopayogasami vegausaktitasya tyagatapasi sarghasadhusamadhivaiyavrtya karanamarhadacaryabahusrutapravacanabhaktiravasyaka parihanirmargaprabhavana pravacanavatsalatvamiti tirthakrttvasya || 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 Avasyakas 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 - * Paratmanindaprasamse sadasadgunacchadanodbha 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 Nica-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: tattvArtha sUtra : Asrava tattva 8. antarAya karmAnava ke hetu - vighnakaraNamantarAyasya // 26 // // ( zubha kAryoM meM) vighna DAlanA antarAya - karma ke bandha kA kAraNa hai| (26)

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TATTVARTHA SUTRA: INFLUX: 101 The causes of the influx of Weal Obstructing Karma Vighnakaranamantarayasya || 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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vAcaka umAsvAti praNIta tattvArthAdhigama sUtrANi 7 vrata aura dAba VOWS AND CHARITY VACAKA UMASVATI'S TATTVARTHADHIGAMA SUTRANI

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adhyAya-7 vrata aura dAna A dhyAtmikatA ke sandarbha meM jaina paramparA meM vrata aura dAna kA vizeSa sthAna hai / isa adhyAya meM inhIM kA savistAra varNana kiyA gayA hai I vrata-svarUpa * hiMsA'nRtasteyA'brahmaparigRhebhyo viratirvratam / / 1 / / hiMsA, asatya, corI, maithuna va parigraha se ( mana, vacana va kAyA dvArA) virata honA hI vrata hai / (1) tattvArtha sUtra * dezasarvato'NumahatI / / 2 / / AMzika virati aNuvrata va sampUrNa virati mahAvrata vrata-bhAvanAe~ * tatsthairyArthaM bhAvanA: paMca paMca (35 una (uparokta sUtroM meM varNita vratoM) ko sthira karane ke liye pratyeka kI pA~ca pA~ca bhAvanAe~ haiM / (3) 23 pratyeka vrata ko sthira karane vAlI pA~ca-pA~ca bhAvanAe~ nimnAnusAra haiM : IryAsamiti, manogupti, eSaNAsamiti, ahiMsA-vrata AlokitapAnabhojana | - - haiM / (2) satyavrata anuvIcibhASaNa, krodhapratyAkhyAna, lobhapratyAkhyAna, nirbhayatA va hAsyapratyAkhyAna / acauryavrata anuvIci avagrahayAcana, abhIkSNaavagrahayAcana, avagrahAvadhAraNa, svadharmI se avagrahayAcana va anujJApitapAnabhojana / brahmacaryavrata sevitazayana varjana, kAmakathA varjana, paraliMgAAvalokana varjana, pUrvaratismaraNa varjana va praNItarasa bhojana varjana / aparigrahavrata manojJa yA amanojJa sparza, rasa, gandha, rUpa tathA zabda para samabhAva rakhanA / AdAnanikSepaNAsamiti va

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TATTVARTHA SUTRA 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 - * Himsanrtasteyaabrahmaparigrahebhyo 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) * Desasarvato'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 (Mahavrata). (2) Active Aids For Proper Discharge Of The Vows - * Tatsthairyarthami bhavanah panca panca || 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 : tattvArtha sUtra : vrata aura bhAvanAe~ anya sahayogI bhAvanAe~ - * hiMsAdiSvihAmutra cApAyAvadyadarzanam / / 4 / / * duHkhameva vA / / 5 / / maitrIpramodakAruNyamAdhyasthyAni sattvaguNAdhikaklizyamAnA vineyessu|| jagatkAyasvabhAvau ca saMvegavairAgyArtham / / 7 / / hisA Adi pA~ca doSoM meM ihaloka meM Apatti tathA paraloka meM aniSTa kA ciMtana krnaa| athavA ina doSoM meM duHkha hI hai, aisA ciMtana krnaa| * prANImAtra ke prati maitrI-bhAva, guNAdhikoM ke prati pramoda-bhAva, duHkhiyoM ke prati karuNA-bhAva tathA ayogya-apAtroM ke prati mAdhyastha-bhAva rkhnaa| saMvega tathA vairAgya ke liye jagat va kAyA ke svabhAvoM kA ciMtana krnaa| (4-7) 1. hiMsA - * pramattayogAt prANavyaparopaNam hiMsA / / 8 / / pramatta-yoga se (pramAda pUrvaka) huvA prANa-vadha hiMsA hai| (8) 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 -- Himisadisvihamutra capayavadyadarsanami || 4 || Duhkhameva va || 5 || Maitripramodakarunyamadhyasthyani * * * * TATTVARTHA SUTRA : VOWS AND CHARITY: 107 dhikaklisyamanavineyesu || 6 || Jagatkayasvabhavau ca samvegavairagyarthani || 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: * * sattvaguna 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 * Pramattayogat pranavyaparopanani hinisa || 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 : tattvArtha sUtra : vrata aura bhAvanAe~ 2. asatya - * asadabhiNAnamanRtam / / 9 / / asat ko sthApita karanA anRt-asatya hai| (6) 3. caurya - * adattAdAnam steyam / / 10 / / (svAmI dvArA) adatta kisI vastu ko lenA corI hai| (10) 4. abrahma - * maithunamabrahma / / 11 / / (manasA, vAcA, karmaNA) maithuna kA sevana hI abrahma hai| (11) 5. parigraha - * mUrchA parigRhaH / / 12 / / (vastuoM meM) mamatva-bhAva, AsaktibhAva, gRddhi yA mUrchA rakhanA hI parigraha hai| (12) vratI - * ni:zalyo vratI / / 13 / / zalya-rahita' hI vratI hai| (13) * agAryonagAryazca / / 14 / / vratI (do prakAra ke) agArI - gRhastha tathA anagAra - gRhatyAgI hote haiN| (14) 25 zalya tIna haiM - kapaTa yA Thagane kI pravRtti, nidAna yA bhogoM kI lAlasA, va mithyA-darzana yA yathArtha para pratIti na honA / java taka ina zalyoM kA prayatna pUrvaka nivAraNa nahIM kara liyA jAtA taba taka vyakti vratoM meM sthira nahIM raha sakatA hai, tathA use sahI arthoM meM vratI nahIM kahA jA sakatA hai /

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TATTVARTHA SUTRA: VOWS AND CHARITY : 109 2. Untruth - * Asadabhidhanamanytani || 9 || To state or establish something false or the way it is not, is untruth. (9) 3. Stealing * Adattadanam 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 - * Murccha parigrahah || 12 || To have attachment towards what one has is encumbrance or Parigraha. (12) The Vower - * Nihsalyo vrati || 13 ||| Vrati or the vower is one who is without the (spiritual) sting or thorn. (13) * Agaryanagaryasca || 14 || Vowers are either householders (Agari) or house-renouncers (Grihatyagi Anagara). (14) 20 * The thorns or spiritual stings are three - False pretensions with a view to deceive some one (Dambha), Insatiable desire for sensual pleasures (Nidana), and Lack of belief in the reality (Mithyadarsana). Unless these are surmounted, no-one can truly adhere to one's vows and can hardly be called a vower (Vrati).

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110 : tattvArtha sUtra : vrata aura bhAvanAe~ * aNuvrato'gArI / / 15 / / * digdezAnarthadaNDaviratisAmAyika pauSadhopavAsopabhogaparibho-parimANA'tithisaMvibhAgavatasaMpannazca / / 16 / / * mAraNAntikIM saMlekhanAM joSitA / / 17 / / grahastha-vratI aNuvratadhArI hotA hai / vaha digvirati, dezavirati, anarthadaNDa- virati (rUpa tIna guNavratoM tathA ), sAmAyika, pauSadhopavAsa, upabhoga-paribhoga- parimANa, va atithisaMvibhAga (rUpa cAra zikSAvratoM) se bhI saMpanna hotA hai / tathA vaha mAraNAntika saMlekhanA kA ArAdhaka bhI hotA hai| (15-17)

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* * * TATTVARTHA SUTRA VOWS AND CHARITY: 111 Anuvratoagari || 15 || Digdesanarthadandaviratisamayikapausadhopava so-pabhogaparibhogaparimanaatithisamvibha gavrata sampannasca|| 16 || Maranantikini samilekhanam josita||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 (Samayika), 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 (Pausadhopavasa), 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 samvibhaga vrata) (these four have, again, been grouped as four Siksa-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 Maranantiki Samilekhana or Samadhimarana, (15-17) -

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112 : tattvArtha sUtra : vrata aura bhAvanAeM samyagdarzana ke aticAra - .. zaMkAkAMkSAvicikitsA'nyadRSTiprazaMsAsaMstavA: samyagdRSTera ticArA: / / 18 / / samyagdarzana ke pA~ca aticAra haiM - zaMkA, kAMkSA, vicikitsA, anyadRSTiprazaMsA va anyadRSTisaMstava / (18) vratoM ke aticAra - * vratazIleSu paMca paMca yathAkramam / / 19 / / aNuvratoM aura zIloM ke pA~ca pA~ca aticAra (pUrvokta) krama se isa prakAra haiM - (16) 1. ahiMsAvrata - * bandhavadhachavicchedA'tibhArAropaNA'nnapAnanirodhA: / / 20 / / (prathama ahiMsA aNuvrata ke pA~ca aticAra haiM) - bandha, vadha kSata-vikSata karanA, atibhArAropaNa va anna-pAna kA nirodha yA dAnA-pAnI na denaa| (20) 2. satyavrata - * miTayopadezarahasyAbhyAkhyAnakUTalekhakriyAnyAsApahArasAkAra mantrabhedA: / / 21 / / (dUsare satyANuvrata ke pA~ca aticAra haiM) - mithyA-upadeza, kisI kA rahasyodghATana, jAlI dastAveja banAnA, amAnata meM khayAnata karanA tathA gupta mantraNA ko prakaTa kara denA / (21)

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TATTVARTHA SUTRA: VOWS AND CHARITY: 113 Flaws Of Right-Vision - * Sarikakariksavicikitsaanyadrstiprasanisasamistavah ||18|| The five flaws that go to tarnish the right view or right inclination of a believer are - Doubt (Sarka), Longing (Kariksa), Inconsistency of belief (Vicikitsa), Praise for the alien view (Paradrstiprasamisa) and communion with the alien view (Paradrsti samistava). (18) Flaws Of The Vows - * Vratasilesu pasca panca yathakramami || 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 * Bandhavadhachavicchedaatibhararopanaannapana nirodhah | 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 (Atibhararopana) and Not to feed and water adequately (Annapana nirodha). (20) 2. Vow Of Truthfulness - * Mithyopadesarahasyabhyakhyanakutalekhakriyanya sapaharasakaramantrabhedah || 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 : tattvArtha sUtra : vrata aura bhAvanAe~ 3. acauryavrata stenaprayo gatadAhRtAdAnaviruddharAjyAtikramahI nAdhikamAnonmAna pratirUpakavyavahArA: / / 22 / / ( tIsare acauryANuvrata ke pA~ca aticAra haiM ) corI karane ke liye prerita karanA, corI kI vastu lenA, rAjya dvArA Aropita kara kI corI karanA, kama yA jyAdA nApanA- tolanA tathA nakalI vastu yA mudrA pracalita karanA / (22) 4. brahmacaryavrata - * paravivAhakaraNe tvaraparigRhItA'parigRhI tAgamanA'naG gakrIr3AtIkAmAbhiniveza: / / 23 ( cAthe brahmacaryaNuvrata ke pA~ca aticAra haiM) paravibAhakaraNa, aparigRhItAgamana, anaGgakrIr3A tathA itvaraparigRhItAgamana, tiivrkaamaabhinivesh| (23) 5. parigraha parimANavrata * kSetravAstuhiraNyasuvarNadhanadhAnyadAsIdAsakupyapramANAtikramAH / / 245 kSetra- vAstu (pA~caveM parigraha parimANANuvrata ke pA~ca aticAra haiM) ( z2amIna - bhavana), cA~dI - sonA, dhana-dhAnya, dAsI dAsa, vastra - pAtra ke nizcita kiye gae parimANa kA ullaMdhana karanA / (24) digvirativrata 6. * UrdhvAdhastiryagvyatikramakSetravRddhismRtyantardhAnAni / / 25 / / prathama guNavrata divirati ke pA~ca aticAra haiM parimANAtikrama, adho-dizA parimANAtikrama, parimANAtikrama, maryAdita kSetra meM vRddhi tathA kI huI maryAdA ko bhUla jAnA / (25) Urdhva-dizA tiryagdizA

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TATTVARTHA SUTRA: VOWS AND CHARITY : 115 . 3. Vow Of Non-Stealing* Stenaprayogatadahrtadanaviruddharajyatikramahina -dhikamanon manapratirupakavyavaharah || 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 - * Paravivahakaranetvaraparigrhitagamananangakrida tivrakamabhinivesah || 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 - * Ksetravastuhiranyasuvarnadhanadhanyadasidasa kupyaparimanatikramah || 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 - * Urdhvadhastiryagvyatikramaksetravrddhismrtyan tardhanani || 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 : tattvArtha sUtra vrata aura bhAvanAe~ 7. dezavirativrata * AnayanapreSyaprayogazabdarUpAnupAtapudgalakSepA: 26 dvitIya guNavata dezavirati yA dezAvakAzika-vrata ke pA~ca aticAra haiM Anayanaprayoga, preSyaprayoga, zabdAnupAta, rUpAnupAta tathA pudgalaprakSepa / (26) 8. anarthadaNDa viramaNavrata * kandarpa kautkucyamau kharyA'samIkSyAdhikaraNopabhogAdhikatvAni / / 27 / / anarthadaNDavirati vrata ke pA~ca aticAra haiN| kandarpa, kautkucya, maukharya, asamIkSyAdhikaraNa tathA upabhogAdhikatva / (27) - tRtIya guNavrata 6. sAmAyikavrata * yogaduSpraNidhAnA'nAdarasmRtyanupasthApanAni / / 28 / / yoga (manaH, prathama zikSAvrata sAmAyikavrata ke pA~ca aticAra haiM kAya va vacana) duSpraNidhAna, anAdara tathA smRti- anusthApana sAmAyika kI smRti na rahanA / ( 28 ) - -

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TATTVARTHA SUTRA: VOWS AND CHARITY : 117 7. Vow Of Limiting The Area Of Operation -- * Anayanapresyaprayogasabdarupanupatapudgala praksepah || 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 - * Kandarpakautkucyamaukharyaasamiksyadhikarana upabhogadhikatvani || 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. Samayika Vow - * Yogaduspranidhanaanadarasmrtyanusthapanani || 28|| Five flaws of the first educative vow of observing periods of equanimity (Samayika) are - improper thoughts, improper body movements, improper speech during the period, showing disrespect for the observance of this practice and forgetfulness during the Samayika. (28)

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118 : tattvArtha sUtra : vrata aura bhAvanAeM 10. poSadhopavAsavrata - * apratyavekSitA'pramArjitotsagIdAnanikSepasaMstAropakrama NA'nAdarasmRtyanupasthApanAni / / 29 / / dvitIya zikSAvrata - poSadhopavAsa-vrata ke pA~ca aticAra haiM - apratyavekSita aura apramArjita jagaha meM utsarga, apratyavekSita aura apramArjita jagaha meM AdAna-nikSepa, apratyavekSita aura apramArjita saMstAra kA upakrama, anAdara tathA smRtianusthApana - poSadhopavAsa kI smRti na rhnaa| (26) 11. bhogopabhogavrata - sacittasaMbaddhasaMmizrAbhiSavaduSpakvAhArA: / / 30 / / tRtIya zikSAvrata - bhAgopabhogavrata ke pA~ca aticAra haiM - sacittAhAra, sacittasaMbaddhAhAra, sacittasaMmizritAhAra, abhiSavAhAra tathA dusspkvaahaar| (30) 12. atithisaMvibhAgavata - * cittanikSepapidhAnaparavyapadezamAtsaryakAlAtikramA: / (31 / caturtha zikSAvrata - atithisaMvibhAgavata ke pA~ca aticAra haiM - sacittanikSpa, sacittapidhAna, paravyapadeza, mAtsarya tathA kaalaatikrm| (31)

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TATTVARTHA SUTRA: VOWS AND CHARITY: 119 10. Vow Of Pausadha And Fasting - * Apratyaveksitaapramarjitaotsargadananiksepasamis taropakramanaanadarasmrtyanusthapanani || 29 || Five flaws of the second educative vow of observing fasts and spiritual practices for the whole day and night (Pausadhopavasa) 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 Pausadhopavasa and forgetfulness during the observance. (29) 11. Vow Of Limiting Consumables - * Sacittasambaddhasammmisrabhisavaduspakvaharah || 30 || Five excesses of the third educative vow of limiting eatables and (Upabhoga-Paribhoga-parimana vrata) are - to consume raw food, raw associated food, raw mixed food, fermented food and illcooked food. (30) 12. Vow Of Sharing - * Sacittaniksepapidhanaparavyapadesamatsaryakalati kramah || 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 : tattvArtha sUtra : vrata aura bhAvanAe~ saMlekhanAvrata - * jaivitamaraNAzaMsAmitrAnurAgasu khAnubandhanidAnakaraNAni / / 32 / / antima mAraNAntika saMlekhanAvrata ke pA~ca aticAra haiM jIvitAzaMsA, maraNAzaMsA, mitrAnurAga, sukhAnubandha tathA nidAnakaraNa / (32) dAna anugrahArthaM svasyAtisargo dAnam / / 33 / / anugraha karane ke liye apanI vastu kA tyAga karanA dAna * vidhidravyadAtRpAtravizeSAttadvizeSaH / / 34 / vidhi, deya-vastu, dAtA aura grAhaka kI vizeSatA se dAna kI vizeSatA hai / (34) hai / (33)

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TATTVARTHA SUTRA: VOWS AND CHARITY : 121 The Vow Of Fast Unto Death - * Jivitamaranasamisamitranuragasukhanubandhnida nakaranani || 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 - * Anugrahartham svasyatisargo danani || 33 || To give away one's own thing to the other for kindness (other's welfare) is charity. (33) Vidhidravyadatrpatrattadvisesah || 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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| vAcaka umAsvAti praNIta tattvArthAdhigama sUtrANi / bandha-tattva THE BONDAGE - - - | VACAKA UMASVATI'S TATTVARTHADHIGAMA SUTRANI

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adhyAya-8 bandha-tattva ttvoM ke varNana krama meM chaThe adhyAya meM Asava-tattva kA varNana karane ke uparAnta aba zAstrakAra isa adhyAya meM bandha-tattva kA varNana karate haiM / ta tattvArtha sUtra bandhahetu - * mithyAdarzanAviratipramAdakaSAyayogA bandhahetavaH / / 1 / mithyA-darzana, avirati, pramAda, kaSAya tathA yoga ye bandha ke hetu yA kAraNa haiM / (1) bandha - svarUpa * sakaSAyatvAjjIva: karmaNo yogyAn pudgalAnAdatte (200 saH bandhaH (388 kaSAya ke kAraNa jIva karma- pudgaloM ko grahaNa karatA hai / vahI bandha hai / (2-3) bandha ke prakAra * prakRtisthityanubhAvapradezastadvidhayaH / / 4 prakRtibandha, sthitibandha, anubhAvabandha tathA pradezabandha ye bandha ke cAra prakAra haiM / (4)

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TATTVARTHA SUTRA CHAPTER-8 THE BONDAGE I n the order of description of fundamental verities, the AsravaI 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 - * Mithyadarsanaviratipramadakasayayoga 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 - * Sakasayatvajjivaha karmano yogyan pudgalanadatte || 2 || * Sa bandhah || 3 || Due to passions the soul gets attached to the material particles of karma. This is termed as bondage. (2-3) Types Of Bondages - * Prakrtisthityanubhavapradesastadvidhayah || 4 || The types of bondage are - Quality-bondage, Durational-bondage, Intensity of bondage and Quantity-bondage. (4)

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126 : tattvArtha sUtra : bandha-tattva prakRti-bandha * Ayo jJAnadarzanAvaraNavedanIyamohanIyAyuSkanAmagotrAntarAyA: / / 5 / / prathama prakRtibandha ke jJAnAvaraNIya, darzanAvaraNIya, vedanIya, mohanIya, Ayu, nAma, gotra tathA antarAya ye ATa rUpa haiN| (5) * paMcanavadvayaSTAviMzaticaturdvicatvAriMzadvipaMcabhedA yathAkramam / / 6 / / ina AThoM ke anukrama se pA~ca, nau, do, aTThAIsa, cAra, bayAlIsa, do __ aura pA~ca bheda haiN| (6) * matyAdInAm / / 7 / / pahale jJAnAvaraNIya-karma ke matijJAnAvaraNIya, zrRtajJAnAvaraNIya, avadhi jJAnAvaraNIya, manaHparyAyajJAnAvaraNIya tathA kevalajJAnAvaraNIya rUpI pA~ca uttara bheda haiN| (7) * cakSuracakSuravadhikevalAnAm nidrAnidrAnidApracalAcalAcalAstyAna gRddhivedanIyAni ca / / 8 / / darzanAvaraNIya karma ke cakSudarzanAvaraNIya, acakSu-darzanAvaraNIya, avadhi-darzanAvaraNIya, kevala-darzanAvaraNIya, nidrAvedanIya darzanA-- varaNIya, nidrA--nidrA-vedanIya-darzanAvaraNIya, pracalAvedanIya-darzanAvaraNIya, pracalA-pracalAvedanIya-darzanAvaraNIya tathA styAnagRddhidarzanAvaraNIya, ye no uttara bheda haiN| (8.)

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TATTVARTHA SUTRA : BONDAGE : 127 Quality Bondage - * Adyo jnanadarsanavaranavedaniyamohaniyayuskana magotrantarayah || 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) . Pancanavadvyastavimisaticaturdvicatvarimsaddvi pancabheda yathakramami || 6 || These eight types of nature of bondages have, in turn, five, nine, two, twenty-eight, four, forty-two, two and five subcategories. (6) Matyadinami || 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) * Caksuracaksuravadhikevalanami nidranidranidrapra calapracalapracalastyanagrddhivedaniyani 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 : tattvArtha sUtra : bandha-tattva * sadasadvadye / / 9 / / vedanIya karma ke sad - sAtAvedanIya tathA asad - asAtA vedanIya ye do bheda haiM / (6) darzanacAritramohanIyakaSAyanokaSAyavedanIyAkhyAstridviSoDaSanavabhedA: samyaktvamithyAtvatadubhayAni kaSAyanokaSAyAvanantAnubandhyapratyAkhyAna pratyAkhyAnAvaraNasaMjvalanavikalpAzcaikaza: krodhamAnamAyAlobhA: hAsya ratyaratizokabhayajugupsAstrIpuMnapuMsaka vedAH / / 10 / / mohanIyakarma ke do bheda haiM - darzanamohanIya tathA caaritrmohniiy| darzanamohanIya ke tIna rUpa haiM - samyaktva-mohanIya, mithyAtva-mohanIya, aura tadubhaya arthAt smyktv-mithyaatvmohniiy| cAritramohanIya ke do bheda haiM - kaSAya-cAritramohanIya va nokssaay-caaritrmohniiy| kaSAya punaH cAra haiM - krodha, mAna, mAyA aura lobha jinameM pratyeka ke cAra cAra bheda haiM - saMjvalana, pratyAkhyAna, apratyAkhyAna va anantAnubandhI isa prakAra kaSAya-cAritramohanIya ke solaha bheda huve; inameM nokaSAya-cAritramohanIya ke no bheda - hAsya, rati, arati, zoka, bhaya, jugupsA, strIveda, puruSaveda va napuMsaka veda - milAkara kula paccIsa bheda cAritramohanIya ke hote haiM tathA inameM tIna bheda darzana-mohanIya ke milAne se mohanIya-karma ke kula aTThAIsa bheda hote haiN| (10)

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TATTVARTHA SUTRA: BONDAGE: 129 * Sadasadvedye || 9 || The two sub-types of Feeling producing karma are -- Pleasurable feeling producing karma and Painful feeling producing karma. (9) * Darsanacaritramohaniyakasayanokasayavedaniyakh yastridvisodasanavabhedah samyaktvamithyatvatadu bhayani kasayanokasayavanantanubandhyapratyakhyanapratyakhyanavaranasanjvalanavikalpascaikasah krodhamanamayalobhah hasyaratyaratisokabhaya jugupsastripumi napunisa kavedah || 10 || The twenty-eight types of Mohaniya or deluding karma are like this. It is divided in two sub-groups namely Darsanamohaniya or Conation deluding karma and Caritramohaniya or Conduct deluding karma; Conation deluding karma is, again, of three types - Samyaktva-darsanamohaniya karma or Real conation deluding karma, Mithyatva darsana mohaniya or false conation deluding karma and Misra mohaniya or Mixed conation deluding karma. The (Right) Conduct deluding karma is yet again of KasayaCaritra-mohaniya karma or Passional conduct deluding karma and Nokasaya-caritra-mohaniya 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) : tattvArtha sUtra : bandha-tattva * nArakatairyagyonamAnuSadaivAni / / 11 / / Ayukarma-prakRti ke cAra bheda haiM - nAraka-Ayu, tiyaMca-Ayu, manuSya--Ayu tathA deva-Ayu / (11) ' gatijAtizarIrAGgopAGganirmANabandhanasaMghAtasaMsthAnasaMhanan sparzarasa gandhavarNAnupUrvyagurulaghUpaghAtaparAghAtAtapoddyotoccha vAsavihAyogataya: pratyekazarIratrasasubhagasusvarazubhasUkSma paryAptasthirAdeyazAMsi setarANi tIrthakRttvaM ca / / 12 / / nAmakarma kI 42 prakRtiyoM meM - 14 piNDa-prakatiyA~ haiM - 1. gati, 2. jAti, 3. zarIra, 4. aMgopAMga, 5. bandhana, 6. saMdhAta, 7. saMsthAna, 8. saMhanana, 6. sparza, 10. rasa, 11. gandha, 12. varNa, 13. AnupUrvI, aura 14. vihAyogati; ATha pratyeka prakatiyA haiM - 15. aguruladhu, 16.upadhAta, 17. parAghAta, 18. zvAsocchavAsa, 16. Atapa, 20. udyota, 21. nirmANa, evaM 22. tIrthakaratva tathA sthAvara-trasa ke do dazaka haiM - 23-24. sAdhAraNa va pratyeka zarIra, 25-26. sthAvara va trasa, 27-28. durbhaga va subhaga, 26-30. duHsvara va susvara, 31-32. azubha va zubha, 33-34. bAdara va sUkSma, 35-36. aparyApta va paryApta, 37-38. asthira va sthira, 36-40. anAdeya va Adeya, evaM 41-42. ayaza va ysh| (12) * uccairnI5 / / 13 / / gotra karma ke ucca-gotra va nIca-gotra ye do bheda haiN| (13) * dAnAdinAm / / 14 / / antarAya-karma ke pA~ca bheda haiM - dAnAntarAya, lAbhAntarAya, bhogAntarAya, upabhogAntarAya va viiryaantraay| (14)

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* Narakatairyagyonamanusadaivani || 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 * * Gatijatisariramgopamganirmanabandhanasamghata-- sanisthanasamihananasparsarasagandhavarnanupurv- yagurulaghupaghatatapoddyotocchavasavihayogatayah pratyekasariratrasasubhagasusvarasubhasuksma paryaptasthiradeyasanisi setarani tirthakrttvami 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) * TATTVARTHA SUTRA: BONDAGE : 131 Uccairnicaisca ||13|| The two sub-types of Status determining karma are - High status determining and Low status determining karma. (13) Danadinami || 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 : tattvArtha sUtra : bandha-tattva sthiti-bandha - * AditastisuNAmantarAyasya ca triMzatsAgaropamakoTIkoTya: parAsthiti: / / 15 / / pahale kI tIna prakRtiyoM arthAt jJAnAvaraNIya, darzanAvaraNIya va vedanIya tathA antarAya kI utkRSTa-sthiti tIsa koTA-koTI sAgaropama kI hotI hai| (15) * saptatirmohanIyasya / / 16 / / mohanIya-karma kI utkRSTa-sthiti sattara koTA-koTI sAgaropama kI hotI hai| (16) * nAmagotrayoviMzati: / / 17 / nAma va gotra karma kI utkRSTa-sthiti bIsa koTA-koTI sAgaropama kI hotI hai| (17) * trayastriMzatsAgaropamANyAyuSkasya / / 18 / / / AyuSya-karma kI utkRSTa-sthiti tetIsa sAgaropama kI hotI hai| (18) * aparA dvAdazamuhUrtA vedanIyasya / (19 / / vedanIya-karma kI jadhanya-sthiti bAraha muhUrta kI hotI hai| (16) * nAmagotrayaSTau / / 20 / / nAma va gotra karmoM kI jadhanya-sthiti ATha muhUrta kI hotI hai| (20) * zeSANAmantarmuhUrtam / / 21 / / zeSa-karmoM kI jadhanya-sthiti antarmuhUrta kI hotI hai| (21)

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TATTVARTHA SUTRA : BONDAGE : 133 Durational Bondage - * Aditastisrnamantarayasya ca trimistsagaropamakoti kotyah para sthitih || 15 || The maximum duration of the first three specific bondages - Jna navaraniya, Darsanavaraniya, Vedaniya - and that of Antaraya is Thirty-Kotakoti27 (30x10'4) Sagaropama. (15) Saptatirmohaniyasya || 16 || The maximum duration of the Mohaniya karma is Seventy-Kota koti (70x10') Sagaropama. (16) * Namagotrayorvimisatih || 17 ||| The maximum duration of Nama and Gotra karmas is Twenty Kotakoti (20x10') Sagaropama. (17) * Trayamistrimsatsagaropamanyayuskasya || 18 || The maximum duration Ayusya-karma is Thirty-three Sagaropama. (15) * Apara dvadasamuhurta mohaniyasya || 19 || The minimum duration of Mohaniya-karma is twelve muhurtas (a period of 48 minutes). (19) * Namagotrayorastau || 20 || The minimum duration of Nama and Gotra-karmas is eight muhurtas. (20) Sesanamantarmuhurtam || 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. Kotakoti means koti x koti i.e. 1044.

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134 : tattvArtha sUtra : bandha-tattva anubhAva-bandha - * vipAko'nubhAva: / / 22 / / * sa yathAnAma / / 23 / / vipAka arthAt karma kI phala dene kI zakti hI anubhAva kahalAtI hai| vaha anubhAva (karma kI) prakRti ke anusAra hI vedana kiyA jAtA hai| (22-23) * tatazca nirjarA / / 24 / usase hI nirjarA hotI hai| (24) pradeza-bandha * nAmapratyayAH sarvato yogavizeSAt sUkSmaikakSetrAva- gADhasthitAH sarvAtmapradezeSvanantAnantapradeza: / / 25 / / yogoM kI vizeSa kriyA dvArA anantAnanta sUkSma karma-pudgala-paramANu sabhI ora se Akara karma-prakRtyAnusAra skandha rUpa saMghaThita hokara sampUrNa Atma-pradeza meM ekakSetrAvagAhI hokara sthita hote hoM vahI pradeza-bandha hai| (25) puNya aura pApa - * sadvedyasamyaktvahAsyaratipuruSavedazubhAyurnAmagotrANi puNyam / / 26 / / sAtAvedanIya, samyaktava, hAsya, rati, puruSaveda, zubhAyu, zubha-nAma, va zubha-gotra - itanI prakRtiyA~ puNya rUpa haiM; zaMSa sabhI karma-prakRtiyA~ pApa rUpa haiN| (26)

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TATTVARTHA SUTRA: BONDAGE : 135 Intensity Bondage * Vipakoanubhavah || 22 || * Sa yathanama || 23 || The karma's power of yielding fruits thereof is called "Anubhava' or intensity or potency. That Potency is experienced as per the specific nature of the karma-bondage. (23). * Tatasca nirjara || 24 ||| By that experiencing of the potency of the karma, it gets detached (from the soul). (24) Quantity Bondage - Namapratyayaha sarvato yogavisesatsuksmaikakse travagadhasthitah sarvatmapradesesvanantananta pradesah || 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 'Pradesa-bandha'or the spatial bondage. (25) Merits And Sins -- * Sadvedyasamyaktvahasyaratipurusavedasubhayurna magotrani 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)

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| vAcaka umAsvAti praNIta tattvArthAdhigama sUtrANi / saMvara va nirjarA-tattva STOPPAGE AND SEPARATION | VACAKA UMASVATI'S TATTVARTHADHIGAMA SUTRANI

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adhyAya-6 saMvara va nirjarA A nava va bandha tatvoM ke nirUpaNa ke pazcAta aba isa adhyAya meM unake nirAkaraNa rUpa saMvara va nirjarA tattvoM kA nirUpaNa kiyA jA rahA hai / saMvara * AsravanirodhaH saMvaraH / / 1 / / Amrava kA nirodha hI saMvara hai / ( 9 ) tattvArtha sUtra saMvara ke upAya sagupti samitidharmAnuprekSAparISahajayacAritrai: / / 2 / / vaha saMvara gupti, samiti, dharmAnuprekSA, parISahajaya va cAritra ke dvArA hotA hai / (2) * tapasA nirjarA ca / / 3 / / tapa se ( saMvara ke sAtha) nirjarA bhI hotI hai / (3) gupti * samyagyoganigraho guptiH / / 4 / / yogoM (mana, vacana va kAyA) kA bhalI prakAra nigraha karanA, unheM maryAdita rakhanA hI gupti hai / ( 4 ) -

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TATTVARTHA 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 Nirjara or Stoppage and Separation (of influx into and of bonded karma matter from the soul). Stoppage - * Asravanirodhaha sanivarah || 1 || The stopping the karina-material from entering into the soul-field is called 'Samivara'or Stoppage. (1) Towards Stoppage - * Sa guptisamitidharmanupreksaparisahajayacaritrai) || 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) Tapasa nirjara 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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1410 : tattvArtha sUtra : saMvara va nirjarA samiti - * IryAbhASeSaNAdAnanikSepotsagI: samitayaH / / 5 / / IryAsamiti, bhASAsamiti, eSaNAsamiti, AdAnanikSepaNAsamiti tathA utsargasamiti ye pA~ca prakAra kI samitiyA~ haiN| (5) dharma - * uttamaH kSamAmArdavArjavazaucasatyasaMyamatapastyAgAkiJcanyabrahmacaryANi dharma: / / 6 / / uttama kSamA, mArdava, Arjava, zoca, satya, saMyama, tapa, tyAga, AkiJcanya va brahmacarya - ye dasa uttama dharma yA kartavya haiN| (6) anuprekSA - * anityAzaraNasaMsAraikatvAnyatvAzucittAsvasaMvaranirjarAlokabodhidurlabhadharmasvAkhyAtatvAnucintanamanuprekSAH / / 7 / / anityatA, azaraNatA, saMsAratva, ekatva, anyatva, azucitva, Amnava, saMvara, nirjarA, loka, bodhidurlabhatA, dharma, aura svAkhyAtatva kA anucintana karanA anuprekSA hai| (7)

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Vigilence - TATTVARTHA SUTRA : STOPPAGE AND SEPARATION: 141 * Iryabhasaisnadananiksepotsargah samitayah || 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 Uttamah ksamamardavarjavasaucasatyasamiyamatap astyagakincanyabrahmacaryanidharmah|| 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 -- Anityasranasamisaraikatvanyatvasucitvasravasam- varanirjaralokabodhidurlabhadharmasvakhyatatva nu- cintanamanupreksah || 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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142 : tattvArtha sUtra saMvara va nirjarA parISaha * mArgA'cyavananirjarA parisoDhavyAH parIDUhAH / / 8 / / (mokSa) mArga se cyuta na hone va karmoM ke kSaya ke liye jo kaSTa sahana karane yogya hoM ve parISTha haiM / (8) * kSutpipAsAzItoSNadaMzamazakanAgnyAratistrIcaryAniSadyAzayyAkrozavadha - yAcanA'lAbharogatRNasparzamalasatkArapuraskAraprajJAjJAnAdarzanAni / ye bAvIsa parISaha haiM kSudhA, pipAsA, zIta, uSNa, daMza-mazaka, nagnatva, arati, strI, caryA, nizadyA, zayyA, Akroza, vadha, yAcanA, alAbha, roga, tRNasparza, mela, satkAra, puraskAra, prajJA, ajJAna aura adarzana / (6) sUkSmasaM parAyacchadmasthavItarAgayozcaturdaza / / 10 / / * ekAdaza jine / / 11 / / * bAdarasaMparAye sarve / / 12 / / * jJAnAvaraNe prajJAjJAne / / 13 / / sUkSmayaMparAya va chadmastha vItarAga avasthA meM caudaha parISaha saMbhava haiN| jina ( kevalI) ke gyAraha parISaha saMbhava haiN| bAdarasaMparAya avasthA meM sabhI parISaha saMbhava haiN| jJAnAvaraNa se prajJA va ajJAna parISaha hote haiM /

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TATTVARTHA SUTRA : STOPPAGE AND SEPARATION : 143 Hardships - * Margaacyavananirjararthami parisodhavyahaparisa hah |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 * Parisaha'or hardships (of monastic life). (8) Ksutpipasasitosnadamsamasakanagnyaratistricarya nisadyasayyakrosavadhayacanalabharogatrnasparsa malasatkarapuraskaraprajnajnanadarsanani || 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) Suksmasamparayacchadmasthavitaragayoscaturdasa || 10 || * Ekadasa Jine || 11 || .. Badarasamparaye sarve || 12 || * Jianavarane prajiajiane || 13 || Fourteen afflictions are possible for the spiritual practitioners at the stages of spiritual development called Suksmasamparaya or subtle passioned stage and Chadmastha vitaraga 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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144 : tattvArtha sUtraH saMvara va nirjarA * darzanamohAntarAyayoradarzanAlAbhau / / 14 / / * cAritramohenAgnyAratistrIniSadyAkrozayAcanAsatkArapuraskArAH / / 15 / / * vedanIye zeSAH / / 16 / / * ekAdayo bhAjyA yugapadaikonaviMzate: / / 17 / / darzanamoha va antarAya karma ke udaya se kramazaH adarzana va alAbha parISaha hote haiN| cAritramohanIya karma ke udaya se nagnatva, arati, strI, niSadyA, Akroza, yAcanA, va satkAra-puraskAra parISaha hote haiN| zeSa sabhI parISaha vedanIya karma ke udaya se hote haiN| kisI prANI ko ekasAtha eka se unnIsa parISaha vikalpa se ho sakate haiN| (14-- 17) cAritra ke bheda - * sAmAyikacchedopasthApyaparihAravizuddhisUkSmasaMparAyayathAkhyA tAni cAritram / / 18 / / sAmAyika, chedopasthApanIya, parihAravizuddhi, sUkSmasaMparAya tathA yathAkhyAta - ye pA~ca prakAra ke cAritra haiN| (18.)

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* * * * TATTVARTHA SUTRA : STOPPAGE AND SEPARATION: 145 Darsanamohantarayayoradarsanalabhau || 14 || Caritramohe ra puraskarah || 15 || Vedaniye sesah || 16 || Ekadayobhajya yugapadaikonavinisate || 17 || nagnyaratistrinisadyakrosayacanasatka- 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 Vedaniya or feeling producing karma. Any living being can, alternatively, suffer from one to nineteen afflictions ata time. (14-17) Types Of Renunciations - Samayikacchedopasthapyapariharavisuddhisuksmasamparayayathakhyatani caritrami || 18 || Types of renunciations (in increasing order of spiritual attainment) are five - Samayika 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), Pariha ra- visuddhi or type of conduct in which specific penances are practiced, Suksma-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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146 : tattvArtha sUtra : saMvara va nirjarA tapa - * anazanAvamaudaryavRttiparisaMkhyAnarasaparityAgaviviktazayyAsanakAyada klezA bAhyaM tapaH / / 19 / / * prAyazcitavinayavaiyAvRttyasvAdhyAyavyutsargadhyAnAnyuttaram / / 20 / / anazana, avamodarya (unodarI), vRttiparisaMkhyAna, rasaparityAga, viviktazayanAsana va kAyakleza - ye chaH bAhya tapa haiM / prAyazcita, vinaya, veyAvRttya, svAdhyAya, vyutsarga va dhyAna ye chaH Abhyantara tapa haiM / (16-20) * navacaturdazapacadvibhedaM yathAkramam prAgdhyAnAt / / 21 / / dhyAna se pahale ke pA~ca Abhyantara tapoM ke krama se no, cAra, dasa, pA~ca va do bheda haiN| (21) / AlocanApratikamaNatadubhayavivekavyutsargatapazchedaparihAropa sthApanAni / / 22 / / * jJAnadarzanacAritropacArAH / / 23 / / * AcAryopAdhyAyatapasvizaikSakAlAnagaNakulasaMghasAdhusamano jJAnam / / AlocanA, pratikramaNa, AlocanA va pratikramaNa donoM, viveka, vyutsarga, tapa, cheda, parihAra, va upasthApana - se no prakAra ke prAryAzcata haiN| vinaya ke cAra bheda haiM - jJAna-vinaya, darzana-vinaya, cAritra-vinaya, va lokopcaar-viny| vaiyAvRttya yA sevA ke dasa bheda haiM - AcArya, upAdhyAya, tapasvI, zekSa, glAna, gaNa, kula, saMdha, sAdhu aura samanojJa kI sevaa|

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TATTVARTHA SUTRA: STOPPAGE AND SEPARATION : 17 Penance - * Anasanaavamaudarvavrttiparisarikhyanarasaparitya gavivikttasavvasanakavaklesa bahyami tapaha || 19 || Pravascitavinayavaivavrttyasvadhyaya vyutsarga dhvananuttarani || 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) * Navacaturdasapancadvibhedani vathakramami pragdhyanat ||21|| The five types of internal penances prior to Dhyana have, respectively, nine, four, ten, five and two sub-types. (21) Alocanapratikramanatadubhayavivekavyutsargatapa Schedapariharopasthapanani || 22 | Jnanadarsanacaritropacarah || 23 || Acaryopadhyayatapasvisaiksakaglanaganakula sarighasadhusa manojnana 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 : tattvArtha sUtra vAcanApracchanAnuprekSAmnAyadharmopadezAH / / 25 / ra bAhyAbhyantaropadhyoH / 26 / / ye vAcanA, pracchanA, anuprekSA, AmnAya va dharmopadeza pA~ca bheda haiM / bAhya aura Abhyantara upadhi kA tyAga ke bheda haiM / (23-26) - : saMvara va nirjarA dhyAna * uttamasaMhanana syaikAgracintAnirodho dhyAnam / / 27 / / uttama - saMhanana vAle sAdhaka kA ekAgra - cintA (eka viSaya meM citta vRtti ko) nirodha (sthApita karanA) hI dhyAna hai / (27) A muhurtAt / / 28 ( vaha dhyAna ) eka muhurta taka kA hotA hai / ( 28 ) * ArtaraudradharmazuklAni / / 29 / / svAdhyAya ke ye vyutsarga * pare mokSahetU / / 30 / / dhyAna cAra prakAra ke hote haiM ArtadhyAna, raudradhyAna, dharmadhyAna tathA zukladhyAna / ( unameM se ) bAda ke do mokSa ke kAraNarUpa haiM / (26-30) ArtadhyAna * ArtamamanojJAnAm samprayoge tadviprayogAya smRtisamanvAhAraH / / 31 / / cAra prakAra ke Arta-dhyAna isa prakAra haiM amanojJa vastu se chuTakArA pAne ke liye satata cintA karanA pahalA ArtadhyAna hai / (31)

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TATTVARTHA SUTRA : STOPPAGE AND SEPARATION : 149 * Vacanapracchananupreksamnayadharmopadesah || 25 * Bahyabhyantaropadhyoh || 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 - * Uttamasamihananasyaikagracintanirodho dhyanami || * A muhurtat || 28 || Dhyana 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) * Artaraudradharmasuklani || 29 || * Pare mokshetu || 30 || The four types of meditations are - Artadhyana or despondent concentration, Raudradhyana or angered thoughts, Dharmadhyana or pious meditation and Sukladhyana or meditation of the pure form of the soul. The last two result in spiritual emancipation. (29-30) Despondent Concentration - * Artamamanojnanani samprayoge tadviprayogaya smrtisamanvaharah || 31 || - Four types of Artadhyana 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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150 : tattvArtha sUtraH saMvara va nirjarA * vedanAyAzca / / 32 / / viparItam manojJAnAm / / 33 / / * nidAnam ca / / 34 / / * tadaviratadezaviratapramattasaMyatAnAm / / 35 / / 2. duHkha se chuTakArA pAne ke liye satata cintA karanA dUsarA ArtadhyAna hai| 3. priya vastu se viyoga ho jAne para use punaH prApta karane kI satata cintA karanA tIsarA ArtadhyAna hai| 4. aprApta vastu kI prApti ke liye satata cintA karanA cothA ArtadhyAna hai| ye cAroM ArtadhyAna avirata, dezavirata va pramattasaMyata guNasthAna vAloM ke hI hote hai| (31-35). rodradhyAna - * hiMsA'nRtasteyaviSayasaMrakSaNebhyo raudramaviratadazaviratayo: / / 36 / / hiMsA, asatya, corI va viSayarakSaNa ke liye satata ciMtita rahanA rodradhyAna hai / (36) dharmadhyAna - * AjJA'pAyavipAkasaMsanivicayAya dharmamapramattasaMyatasya / / 37 / / AjJA, apAya, vipAka, aura saMsthAna kI vicAraNA ke liye ekAgracitta honA dharmadhyAna hai|

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TATTVARTHA SUTRA: STOPPAGE AND SEPARATION : 151 * Vedanavasca || 32 || * Viparitani manojnanani || 33 || * Nidanani ca || 34 ||| * Tadaviratadesaviratapramattasamiyatanam || 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 Irtadhyanas occur only to the living-beings in the spiritual stages of unrestraint, part-restraint, and negligent-restraint. (31-35) Angeral Thoughts - * Hinisaanrtastevavisayasaniraksanebhyo Raudrama viratadesviratayoho || 36 || Costantly thinking of violence, lies, theft and preservation of bodily pleasures is Raudradhyana or angeral meditation. It happens to the unrestrined and the part-restrained only. (36) Pious Concentration - . * Ajnaapavavipakasanisthanavicayaya dharmama pramattasya || 37 || Dharmadhyana 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 : tattvArtha sUtraH saMvara va nirjarA * upazAntakSINakaSAyayozca / / 38 / / dharmadhyAna pramattasaMyata, upazAntamoha va kSINAkaSAya gaNasthAnoM meM saMbhava hai| (38) zukladhyAna * zukle cAhye pUrvavidaH / / 39 / / * pare kevalina: / / 40 / / * pRthaktvaikatvavitarka sUkSmakriyApratipAtivyuparatakriyAnivRttIni / / 41 / / * tattyaikakAyayogAyogAnAm / / 42 / / pahale ke do prakAra ke zukladhyAna pUrvadhara sAdhakoM ko hote haiN| bAda ke do kevala kevaliyoM ko hote haiN| cAra prakAra ke zukladhyAna haiM - pRthaktvavitarka, ekatvavitarka, sUkSmakriyApratipAtI tathA vyuparata- kriyaanivRtti| ye zukladhyAna anukrama se tInayoga vAloM, ekayogavAloM, kAyayogavAloM tathA ayogI ko hote haiN| (36-42) * ekAzraye savitarke pUrve / / 43 / / * avicAraM dvitIyam / / 44 / / pahale ke do (zukladhyAna) ekAzraya bAle va savitarka hote haiN| (pahalA savicAra tathA) dUsarA avicAra hotA hai| (43-44)

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TATTVARTHA SUTRA : STOPPAGE AND SEPARATION: 153 * Upasantaksinakasayavosca || 38 || This (pious) contemplation is possible by those at the spiritual stages of vigilant restraint, subdued delusion and overcome passions. (38) Pure Concentration * * Pare kevalinah || 40 || * Sukle cadye purvavidah || 39 || * Tattryaikakayayogayoganam || 42 || The first two types of Sukladyanas are attained by the 'Purvadhara 28 ascetics. Prthaktvaikatvavitarkasuksmakriyapratipativyupa- ratakriyanivrttini || 41 || The latter two are attained by the omniscients only. The four types of Sukladhyanas are -- Prthaktvavitarka (Subdivisional meditation based on scriptures), Ekatvavitarka (Unitary meditation based on scriptures), Suksmakriyaprati-- pati (Subtle activity of respiration only - based meditation) and Vyuparatakriyanivrtti (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) Ekasraye savitarke purve || 43 || * Avicaram dvitiyani || 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: tattvArtha sUtra : saMvara va nirjaga * vitarkaH zrutam / / 45 / / * vicAro'rthavyaMjanayogasaMkrAnti: / / 46 / / vitarka kA artha zruta se hai| vicAra kA artha hai - arthA, vyaMjana ba yoga kI sNkraanti| (45-46) varddhamAna nirjarA - * samyagdaSTizrAvakaviratAnantaviyojakadarzanamohakSapakopazamakopazAntamo hakSapakakSINamohajinA: kramazo'saMkhyeyaguNanirjarA: / / 47 / / (avirata) samyagdaSTi, (dezavirata) zrAvaka, virata, anantAnuvandhi (kaSAya ke) visaMyojaka, darzanamohakSayaka, (darzanamoha) upazamaka, kSapaka, upazAntamoha, kSINamoha ora jina ... ina dasa ke anukrama se asaMkhyAta guNI karmanirjarA hotI hai| (47) nirgrantha - * pulAkabakuzakuzIlanirganthasnAtakA nirganthA / / 48 / / pulAka, bakaza, kuzIla, nirgrantha aura snAtaka ... ye pAMca prakAra ke nirgrantha hote haiN| inakA varNana nimnAnusAra hai: -

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TATTVARTIIA SUTRA: STOPPAGE AND SEPARATION : 155 * Vitarkah srutani || 45 || * Ticaroartharyanjanayogasarkrantih || 4611 By vitarka is meant the sciptural knowledge. Vicara means transition between the object the script and the yogas. (15_46) Incremental Separation -- * Samyagdrstisravakaviratanantavivojakadarsanamoha ksapakopasamakaopasantamohaksapakaksinamoha Jinah kramasoasankhyeyagunanirjarah || 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) - * Pulakabakusakusilanirgranthasnataka 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 : tattvArtha sUtra : saMvara va nirjarA * pulAka - jinopadiSTa AgamoM para dRr3ha saadhk| * bakuza - zramaNAcAra ke samyaka pAlaka kiMtu zarIra-vibhUSA kA tyAga nahIM karane vAle sAdhaka / * kuzIla - kaSAya va iMdriya sevanArtha cAritra virAdhaka saadhk| * nigraMtha - aise sAdhaka jinako kaSAya va rAga-dveSa naSTa hokara kevalajJAna prApta hone hI vAlA ho| * snAtaka - sayogI kevalI nigrNth| . sAdhyA: * saMyamazrutapratisevanAtIrthaliMgalezyopapAtasthAnavikalpata: / / 49 / / nirgranthoM kA vicAra saMyama, zruta, pratisevanA-virAdhanA, tIrtha, liMga, lezyA, upapAta, va sthAna ke AdhAra para hotA hai| (46)

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TATTVARTHA SUTRA: STOPPAGE AND SEPARATION: 157 Pulaka' 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; * 'Bakusa' 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; * * 'Kusila' 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 'Snataka'. (48) * Samiyamasrutapratisevanatirthalingalesyopapatastha navikalpataha sadhyah || 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)

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vAcaka umAsvAti praNIta tattvArthAdhigama sUtrANi | 10 meenner mokSa-tattva LIBERATION: THE FINAL DELIVERANCE VACAKA UMASVATI'S TATTVARTHADHIGAMA SUTRANI

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tattvArtha sUtra adhyAya-10 mokSa-tattva ra chale nau adhyAyoM meM jIva, ajIva, Asava, bandha, saMvara, va / nirjarA tattvoM kA varNana karane ke pazcAt aba zAstrakAra isa antima adhyAya meM antima - mokSa-tattva kA nirUpaNa karate haiN| kaivalya-hetu - * mohakSayAjjJAnadarzanAvaraNAntarAyakSayAcca kevalam / / 1 / / mohanIya, jJAnAvaraNIya, darzanAvaraNIya va antarAya karmoM ke kSaya se kaivalya prakaTa hotA hai / (1) AtyaMtika nirjarA va mokSa - * bandhahetvabhAvanirjarAbhyAm / / 2 / / * kRtsanakarmakSayo mokSa: / / 3 / / bandha-hetuoM (Asrava) ke abhAva va nirjarA se karmoM kA Atyantika kSaya hotA hai| karmoM kA Atyantika kSaya hI mokSa hai| (2-3) .

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TATTVARTHA SUTRA 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 - * Mohaksyajjnanadarsanavaranantarayaksayacca 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 - * Bandhahetvabhavanirjarabhyami ||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 : tattvArtha sUtra : mokSa-tattva * aupazamikAdibhavyatvAbhAvAccAnyatra kevalasamyaktavajJAnadarzana siddhatvebhyaH / / 4 / / kSAyikasamyakca, kSAyikajJAna, kSAyikadarzana ora sidatya ke kAraNa tathA opamikAdi bhAvoM va bhavyatva ke abhAva me mokSa ho| hai| mokSAnantara - * tadanantaramUvaM gacchatyA lokAntAt / / 5 / / usake (mAkSa ke) bAda (AtmA) lokAnta taka U~cA jAtA hai| (5) * pUrvaprayogAdase gatvAdbandhacchedAttathAgatipariNAmAcca tadgati: / / 6 / / mukta AtmA kI lokAnta taka sidhyamAna Urdhvagati ke kAraNa haiM - pUrvaprayoga (prApta Aveza) se, asaMgatva - saMga ke abhAva - se, vAccheda se tathA svAbhAvika vaisI gati ke pariNAma svruup| (6)

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* 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) * TATTVARTHA SUTRA : FINAL DELIVERANCE : 163 Aupasamikadibhavyatvabhavaccanyatra kevalasamyaktvajnanadarsanasiddhatvebhyah || 4 || After Liberation - Tadanantaramurdhvam gacchatya lokantat || 5 || * Thereafter (on achieving final deliverance) the liberated soul goes upwards up to the end (top) of the universe. (5) Purvaprayogadasangatvadbandhaccedattathagatiparinamaccatadgatih || 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 (Purvaprayoga), 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 (Dharmastikaya) exists only up to the end of the universal space (Lokakasa) and nothing, not even liberated souls, can move beyond into the non-universal space. (6) --

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164 : tattvArtha sUtra : mokSa-tattva siddha * kSetrakAlagatiliMgatIrthacAritrapratyekabuddhabodhitajJAnAvagAhanAntarasaMkhyAlpabahutvata: sAdhyA: / / 7 / / siddhoM kA vicAra ina bAraha bAtoM dvArA kiyA jAtA hai - kSetra, kAla, gati, liMga, tIrtha, cAritra, pratyekabuddha-bodhita, jJAna, avagAhanA, antara, saMkhyA va alp-bhutv| (7)

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TATTVARTHA SUTRA: FINAL DELIVERANCE : 165 The Ultimate Accomplished Siddha - * Ksetrakalagatilirigatirthacaritrapratyekabuddha bodhitajnanavgahanantarasarkhyalpabahutvatah sadhyah || 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 (Muktidhama 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)

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| vAcaka umAsvAti praNIta tattvArthAdhigama sUtrANi / APPENDICES A - TRANSLITERATION CONVENTION B - GLOSSARY OF JAINA TERMS C - BIBLIOGRAPHY | VACAKA UMASVATI'S TATTVARTHADHIGAMA SUTRANI

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TATTVARTHA SUTRA . Appendix - A TRANSLITERATION CONVENTION 5 155 | A, a A, a 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 NA, na # TA, ta THA, tha DA, da DHA, dha NA, na RA, pa PHA, pha BA, ba BHA, bha MA, AI, ai 0,0 15 15 AU, au ma 15 litr AM,am T AH, aho YA, ya RA, ra TA, taya THA, tha DA, da DHA, a p #E Rr L, I LA, la VA, va ro dha 5 SA, sa SA, sa 87 NA, na T SRA, sra K, k, SA, sa 15

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

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TATTVARTHA SUTRA Appendix - B GLOSSARY OF JAINA TERMS vity. Abhavya - Unliberatable. Abhayadana - To spare life. Abhimana - Pride. Abrahma - Sexual indulgnece. Acaksu darsana - Non--occular vision. Acaurya vrata - Vow of non stealing. Acyuta - Stable, - heaven, - Indra -the king of -gods. Adarsana parisaha - To keep the faith in the face of invisibility of fine and extra-sensory perception even after long spiritual practice. Adattadana - To take or receive the ungiven, Theft. Adharmastikaya - Intangible inanimate matter that aids the state of rest of Jiva (soul) and pudgala. Adhigama- Comprehension. Adhikarana - Instrument. Adhogati. - Nether birth, downward motion. Adholoka - Nether world, the seven hellish grounds. Adhruva - Transitory, transient, temporary. Agari - Householder practi tioner of minor vows. Aguru-laghu - Neither heavy nor light, neither grave nor inconsequential, non-gravity levity. Ahimsa - Nonviolence. Aisvarya mada - Puff or pride borne out of prosperity. Ajiva - Inanimate, non-living, non-soul. Ajnana - Ignorance, false knowledge (Viparyaya jna na). Akalpya -Improper conduct. Akala mrtyu - Untimely death. Akama nirjara - Involuntary separation of karma from the soul as in involuntary sufferings. Akasaya - Absense of passions. Alabha -- Absense of gain. Alokakasa - Non-universal space. Alpabahutva - Few-many ness. Amanaska - Mindless, irrational non-reasoning living-beings. Amurtatva - Subtlety, abstraction Anga sruta - Primary canons. For Private.& Personal Use Only

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GLOSSARY : v Angabahya - Para primary Annapana - Food and drink. canons. Antara - Difference. Angopanga - Body parts, Antaralagati - Motion of a soul Primary and secondary canons. in the interval between death Anagara - Household reno and rebirth, transmigratory uncer, ordained ascetic. motion. Andaja - Born from an egg. Antaraya - Obstruction. Anu - Smallest indivisible Antardhana Disappearance. particle of matter also called Antarmuhurta - A time period Paramanu. upto 48 minutes. Anuvrata - Minor vows. Anubhava/ anubhaga bandha - Anuvratadhari - Observer of Intensity bondage. minor vows. Anucintana - Mental reflection. Anabhoga - Natural or Anujnapita pana bhojana - involuntary. Eating after showing the food Anacara - Misconduct. to the senior ascetic and Anadara - Disrespect. receiving his/her permission. Anadi - Beginningless. Anukampa - Pity, compassion. Anaharaka - Foodless. Anumodana - Approval. Anakara-Unformed, formless. Anumodita - Approved. Anangakrida - Unnatural sex. Anupreksa - Reflection. Ananta - Infinite, unending, Anuttara - The ultimate. eternal. Anuttaravimana - The ultimate Anantanuka - Infinite particled. heaven. Anantanubandhi - Infinitely Anyadisti prasamsa - Praising bonding. other faiths (which may be Anapavartaniya - Which cannot false). be changed, Immutable. Anyatva Otherness, Anarthadanda - Unnecessarry or seperateness. unproductive punishment. Apana - Exhalation. Anasana - Fasting. Aparatva - Identification. Anekanta - Multifaceted, many Aparigrhitagamana - Sexual ended, tolerant of differing intercourse with an unmarried views, non-absolutist. person of the opposite sex. Anindriya - Mind, feeler. Aparigraha - Non-attachment Anista - Undesirable. towards possessions. Anitya - Temporary." Aparyapta - Undeveloped. Anivetti - Indulgence. Apavada - Exception.

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vi: TATTVARTHA SUTRA Apavartaniya ayu Mutable life-span. Apavartana - Mutation. Apratyaveksita/ Apramarjita Uninspected and uncleaned, undusted. Apravicara Unlibidinous. Aprtayakhyana - Non adherence abstinance, partial to renunciation. Arati Revulsion. -- Arhadbhakti prophets.. Artha - Meaning, substance. Arupi- Abstract, subtle. - Asarananupreksa on helplessness. Asubha - Inauspicious. Asucitvanupreksa Asanjni beyond count. Reflect-ion on impurity of the physical body. Asamiyama - Non-restraint. Asangatva - Lack of attachment. Asankhyeya Innumerable, Devotion to the 1 Astikaya unreasoning, discretion. Asat - Unreal. Asatavedaniya 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. Aticara Excesses (excee-ding beyond the limits of the vows taken), flaw. Atithisamvibhaga vrata A minor vow taken by the lay practitioners of the faith (Sra 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 bhava Fruitional psychic state or volition. Audarika sarira - Gross physical body. Aupapatika Suddenly manifested. Aupasamika - -- Bhava Subsidential volition. Avadhi - Interval, period, limit. Avadhidarsana (avarana) Clairvoyant vision (obscuring). Avadhijnana Clairvoyant perception/ knowledge. Avadhijnanavarana 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. Avasarpini kala 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. Avyabadha - Unperturbed. Avyaya - Indestructible. A Abhyantara - Internal. Acarya - Head of order, master monk. samiti Adana Exercising vigilence maintenance of equipage by in ascetics. Adhyatmika - Spiritual. Adimana - From the beginning. Agama - Canonical text. Ahara - Intake of one or more of eatables, drinks, the nutritious and the tasteful. Aharaka labdhi Akasa - Space. Akincanya Non-abstainer, niksepana an cational accomplishment. Aharaka sarira locational body. Translo Trans Poverty, Non possession. Akrosa - Resentment, anger. Alocana 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. Anupurvi - In the given order. Arambha Commencement (generally activities). Arambha activity. Arjava GLOSSARY : vii - - kriya of Simplicity, straightforwardness. Artadhyana Despairing, agonizing or anxiety ridden thoughts or meditation. Arya satya fundamental Buddhism, namely Duhukha, Samudaya, Nirodha and Ma rga. Asrava Influx of karma matter within the soul-field. Asravanupreksa - Reflection on of the faith. Atapa - Heat. Atma - Soul. the reasons of influx. Astikya violent Violent The four of truths Belief in the precepts Atma ninda - Self denigration. Atma parinama - Self volition. Atma prasamsa -- Self praise. Avasyaka Six essential daily practices by a faithful.

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viii : TATTVARTHA SUTRA Avasa - Dwellings. Ayu - Life-span. Ayuska - Pertaining to life-span. B Badara - Gross. Bahyatapa - External penance. Bahyopadhi - External equipment. Balatapa - Ignorant penance. Bahusruta - 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. Bhajana - Alternative. Bhaktapana - Food and drinks. Bhasa - Language, speech. Bhasa samiti - Exercising vigilance while speaking or expressing one's views. Bhava - Mode, mentality, psychic state, volitional state, essence. Bhava bandha . Psychic bondage Bhava himsa - Absolute violence attributed to violent psychic state. Bhavana - Abode, a heaven. Bhavanapati/ Bhavanavasi - Gods of Bhavana heavens. Bhavapratyaya - Type of clairvoyant perception by virtue of births in hells (Vibhanga-jnana) or heavens (Avadhi-jnana). Bhavasthiti - Life-span or life duration in a particular birth. Bhavyatva - Liberatability. Bhaya - Fear. Bhayamohaniya - Fear delusory. Bhiksu - Mendicant. Bhogabhumi - 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. Bhogantaraya - Obstruction to enjoyment of available pleasures. Bhogopabhoga vrata - Vow limiting the consumption or enjoyment of onetime and recurrently usable objects. Bhumi - Land, level. Bodhidurlabhanupreksa 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 darsana - Occular vision.

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GLOSSARY : ix Caksu darsanavaraniya - Occular vision obscuring. Caramadeha - Ultimate or last body (before liberation). Caritra - Conduct. Caritra mohaniya - Conduct deluding. Carya parisaha - Affliction related to observance of ascetic vows. Caturanuka - Quadruatomic. Caturdasa purva - Fourteen pre canons. Caturindriya - Quadrusen, sory, endowed with four sense organs. Cetana - Consciousness. Chadmastha - Vailed state, Unenlightened ascetic. Chadmastha vitaraga Unenlightened but dispassionate. Chaurya - theft, stealing. Chaviccheda - Cutting and dismembering. Chaya - Shadow. Cheda - Section, reduction. Cinta - A synonym of Sensory perception. Darsana - Philosophy, vision, faith, inclination. Darsana mohaniya - Faith deluding. Darsana visuddhi - Purity of faith. Darsanavarana - Veil on vision/ faith. Desa virata - Partial renouncer. Desavirati vrata - Vow of partial renouncement. Desavrata - Minor vows. Devi - Goddess. Deva - Gods of various heavens. Devagati - Godly birth. Devayu - Godly life-span. Dharana - Determination, retention, record. Dharma - The faith. Dharma dhyana - Righteous meditation. Dharmastikaya - Intangible inanimate matter that neutrally aids motion of the soul and pudgala. Dharmopadesa - Preaching the faith. Dhyana - Meditation. Digambara - Naked, sky-clad, sect of jainism in which monks remain naked. Digvirati vrata - Vow limiting movement in all directions. Diksacarya - Ordaining master. Dosa - Flaw. Dhrauvya - Permanence, eternality. Dravya - Matter. D Damsamasaka parisaha - Affliction of the insect-bites. Dambha - False pretension. Dana - Charity Danantaraya Charity obstructing.

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X: TATTVARTHA SUTRA Ekanta ksanikata - Dogmatic insistence on momentariness. Ekatva -- Singularity. Ekatvanupreksa - Reflection on the singularity of the soul. Ekendriya - Unisensory living beings. Esana - Alms. Esanasamiti - Exercising vigilance in accepting alms. Evambhuta naya - Actualistic stand-point. Dravya adhikarana - physical instrument, stratum or level. Dravya bandha - Material bondage. Dravya bhasa - Material speech. Dravya himsa - 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. Dravyarthika 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. Duspramarjita - Illswept. Dvindriya - Bisensory living beings. Dvipa-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. Ghanambu - Heavy water. Ghanavata - Dense air. Ghanodadhi - Ocean of heavy water. Ghatikarma - Destructive or obstructive karma. Ghrana - Smell. Glana - Invalid, ailing. . Gomutrikagati - Crooked motion Gotra - Status Gihasthalinga - House holder appearance. Graha - Planet. Ekanta - One sided, single faceted, dogmatic.

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Attributes, charact Guna eristics, qualities. Gunapratyaya (Avadhijnana) Attributal cognition). Gunasthana 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. Himsa - Violence. Himsanubandhi raudra dhyana * Violence bonding angeral meditation. (Clairvoyant Using Hinadhika manonmana false (lesser or more) weights and measures (a flaw of the vow of non-stealing). Hiranya - Silver. Hiranya suvarna pramanatikrama Violation of limit of gold and silver (a flaw of the vow of Non-possession or aparigraha). Hiyamana - Decreasing. I -- Indra - Heavenly king. Indriya - Sense-organ. Ista-viyoga Separation from a desirable object. Itvara-parigrhita gamana - GLOSSARY: xi Sexual intercourse with a member of the opposite sex married to someone else. Iha - Speculation. Iryapathika 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 kriya Actions resulting in momentary karina. Iryasamiti - Exercising vigilance in moving about on purpose. J Jagat - Universe. Jaghanya deplorable. Jaina-darsana 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 : TATTVARTHA SUTRA Jivatva - Life. Jina - Conqueror (of enemies of the soul - four destructive karma types). Jiva - Living being, soul. Jiva rasi -- The living universe. Jiva-dravya - The living or animate matter. Jivastikaya - The living existent aggregate. Jiva-tattva - The living fundamental verity. Jivita - Alive. Jivitasamisa - To desire to live on (An excess of the terminalvow or the 'Antima marana ntika sallekhana jhusana vrata'). Jnana - Knowledge, cognition. Jnana dana - To impart knowledge. Jnana samjna - Cognitive instinct. Jnanavarana - Veil on knowledge. Jnanavaraniya karma knowledge obscuring karma. Jnanendriya - Sense-organ. Joanopayoga - Cognitive consciousness. Jnanotpattikrama - Order of gaining knowledge. Jnata bhava - Intuitional volition. Jyotiska - Celestial bodies. Jyotiska deva - Celestial gods. Kaivalya - Omniscience. Kala - Time (matter). Kalatikrama - To request an ascetic for coming for alms before or after the proper time. (a flaw of the Atithisamvibha ga vrata). Kalpa - A group of heavens, proper conduct. Kalpatita - Beyond the Kalpa heavens. Kalpopapanna - Born in the kalpa heavens. Kamasukha - Sexual pleasure. Kandarpa - Cupid, amorous talk (a flaw of the vow of celibacy). Kanksa - 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 Karmabhumi. - Land of action, where humans have to work for a living. Karmana sarira - Trans migratory karmic body that accompanies the soul during worldly transmig-ration and decide its fate or destny in the next birth.

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GLOSSARY : Xiii Karmana yoga -- Karmic activity Kevaladarsanavarana - Veil on during zig-zag transmigratory pure vision. motion. Kevalajnani , Kevali - Karma--skandha - Aggregate of Omniscient. karma particles. Kevalajnana - Pure knowledge, Karmendriya - Organ of action. supreme knowledge, ultimate Karuna - Pity, kindness, knowledge, omniscience. compassion. Kevalajnanavarana - Veil on Karunya - A feeling of pity. Kevalajnana. Kasaya - Passions (Anger, pride, Kevali-samudgata - Emanation deceit and greed). and spread of the space-points Kasaya mohaniya - Passion of an omniscient soul over the delusory. whole of universal space just Kasaya vedaniya - 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 vedaniya - feeling producing - flaw of the vow of refraining karma are still left.) from purpose less punishment Khanda - Part, piece. - Anartha danda viramana Khatta rasa - Sour taste. vrata). Kinnara - Dancer gods. Kavalahara - Morsel of gross Kita - Done ( Own action). food. Krodha - Anger (A passion). Kaya yoga - Bodily activity. Ksina kasaya - Whose passions Kayaduspranidhana - Improper have been destroyed or body movements (A flaw of overcome. the Samayika vrata). Ksina moha - Whose delusion Kayagupti - Bodily restraint. has been destroyed or Kaya-klesa - Tormenting one's overcome. body for expiation (A type of Ksama - Forgiveness. penance). Ksanti - Subsidence of flaws Kaya-pravicara - Lack of desire such as anger, etc. with a view for bodily pleasures. to be righteous. Kayasthiti - Duration of a Ksapaka sreni - Destruc- tional particular body. ascent or ladder. Kevala - Only, pure. Ksaya - Destruction. Kevaladarsana - Pure vision. 0 a

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xiv : TATTVARTHA SUTRA Ksayika - Permanent (after complete destruction/ separation of karma matter from the soul). Ksayika bhava - Destructional volition. Ksayika caritra - Eternal or pure conduct. Ksayika darsana - Eternal vision Ksayika jnana - Eternal knowledge. Ksayika samyaktva - Permanent righteousness. Ksayika sukha - Eternal pleasure or bliss. Ksayika virya - Destruc- tional potency or infinite energy gained by the soul due to complete destruction of the enrgy veiling karma. Ksayopasamika bhava - Des tructosubsidential or mixed volition. Ksetra - Area, region, land, ground. Ksetra-vastu parimanatikrama - 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). Ksudha parisaha - Hunger affliction. Kula mada - Family pride. Kula vaiyavitya - Rendering service to a group of ascetics under one master. Kupya pramanatikrama - Transgression of the avowed limit of clothes and utensils (A flaw of the Bhogopa- bhoga parimana vrata). Kusila - Unrighteous, the ascetic who compromises his monastic vows for the reasons of passions or sensory demands. Kutalekha - Falsifying documents (A flaw of the minor vow of adherence to truth - Satya vrata). Kutastha-nitya - Eternal, permanent. Labdhi - Attainment, extra ordinary attainment particularly spiritual or super natural. Labdhindriya - Psychic sense organ. Labha - Profit. Labhantaraya karma - Profit obstructing karma. Laghu - Small, slight, little. Laksana - Characteristics, quality, attribute. Laukika disti - Worldly view. Lesya - Spiritual hue, colouration.

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Linga appearance, gender. Lobha - Greed - a passion. Loka Universe, world. Lokacara, Loka-rudhi - Custom, tradition. Sign, identity, Lokakasa Universal space. Lokanta the universe. Lokanupreksa - 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 (Tiryanca) live. Madhyama, Madhya - Middle. Madhyastha vitti Neutral or unattached disposition. Mahaskandha Great colossal aggregate of matter. Mahavrata - Great vow. Maithuna Sexual gratification. Maitri vitti Friendly The filth disposition. Mala parisaha affliction. Mana - Mind. Mana (kasaya) passion). - Manahaparyayajnana Telepathic perception. Pride (a (extra-sensory) Manahaprayayajnanavarana The obscuration veling the telepathic perception. Manoduspranidhana - Improper thoughts (a flaw of the Sama yika vrata). Manogupti - Mental control. Manoharendriyavalokana 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). Manojna - Desirable. Manojna amanojna samabhava - Equanimity in the face of the desirable and the undesirable. Manorama - Pleasant. Manoyoga - Mental activity. Manusya - Human being. Manusya gati The human destiny. Manusya jati - The human race. Manusyaloka That part of the universe where the human beings live. Manusyayu GLOSSARY: xv - span. Marana - Death. Maranantiki sallekhana unto death. - The human life Maranasamsa - To want to die (a flaw of the terminal vow of equanimous death). Mardava Softness; humble disposition, humility. Marga - The path, the faith. Fast

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xvi : TATTVARTHA SUTRA Marga prabhavana - Promo-tion of the faith, glorification of the path. Mleccha - Heretic. Moha - Delusion. Mohaniya - Delusory. Mohaniya karma - Delusory karma. Moksa - Liberation, salvation, release, freedom of the soul from the karmic bondage. Moksa marga - The liberating path. Moksa tattva - Reality of salvation. Moksabhimukha atma - A soul devoted to attaining liberation. Mrdu sparsa - Soft touch. Mudha - Unintelligent, idiot, stupid. Margacyavana - Steadfast adherence to the path, Non deviation from the path. Masa - Month. Mati - Sense. Matijnana - Sensory cognition. Matijnanavarana - An obscuration veiling the sensory cognition. Matra - Quantity. Matsarya - Jealousy. Maukharya - Verbosity, verbalism, circumlocution (a flaw of the vow of adherence to truth). Maya - Deceit, deception, cunning, trickery; Ilusion. Misra bhava - Mixed psychic disposition Mithya darsana - False vision, false inclination, false faith, false belief. Mithya darsana salya - False faith sting. Mithyadrsti - False beliefed. Mithyatva -- Falsehood. Mithyopadesa - False sermon (a flaw of the second vow of adherence to the truth - Satya vrata). Mimamsaka - A Mimamsa philosopher. Mimansa Analysis, examination, disquisition, commentary; a philosophy. Muhurta - A time-period of 48 minutes. Mukta - Liberated. Mula guna - Primary attributes. Murcha - Attachment, delusion. Murta - Concrete, not absatract, material, formed, tangible, perceptible by senses. Murta tattva - Perceptible reality. Nagnatva parisaha - Afflic-tion of nakedness. Nagnya, Nagnatva - Nakedness. Naigama naya - Popular standpoint. Naksatra - Star. Nama - Name.

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GLOSSARY : xvii Nama karma - Physique determining karma. Napumisaka veda - Neutral libido, unsatisfiable sexual urge of the neuter gender. Napumsaka linga - Neuter gender. Naraka - Hell. Naraka - Hellish being. Naraka bhumi - Hellish ground (One of the seven levels of hells in the nether world). Naraka gati - Hellish birth. Narakayu - Hellih life-span. Nasa - Destruction. Naya - Standpoint, viewpoint. Nayavada - Doctrine of standpoints, relativism. Nidana - Desire for future. Nidana salya - Desire sting Nidra - Sleep. Nidra nidra - Deep sleep. Nidravedaniya - Sleep inducing, sleepy feeling producing (karma). Nigoda - Lowest micro-scopic life form found in vegetational bodies. Nigraha - Control, restrict. Nihisalya - Without sting. Nihisreyasa - Spiritual bliss, salvation, liberation. Nikaya -group, class. Niksepa - Installation, positing. Ninda - Condemnation. Ninhaya - Heretic. Nirantara - Continuous. Nirbhayata - 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. Nirjara - Separation, dissociation, shedding. Nirjaranupreksa - Reflec-tion on the ways to achieve nirjara. Nirodha - Stoppage. Nirvartana - Making, without passage. Nirveda - Detachment. Nirvratatva -Vowlessness, Niscaya disti - Absolute view. Nisra - Support, shelter. Nisadya parisaha - Affliction of continuous sittings for long periods of time during spiritual practices by an ascetic. Niskriya - Inert, inactive. Nisarga - Nature. Nisarga kriya - Natural activity. Nitya - Permanent, eternal, unending. Nityanitya - Teperaro permanent, Permanent and changeable. (Like permanence of matter and change of modes). Nityatva - Eternality, permanence. Nirvrttindriya - Physical appearance, shape or formation of organ. Nicagotra - Low status.

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xvii : TATTVARTHA SUTRA Nicairvitti, Namravitti - Humility. Nila - Bluish-green colour. Nokasaya - Quasi passions. Nyasapahara - Embazzle-ment, misappropriation (A flaw of the minor vow of adherence to truth) Nyaya - Logic. P Paksi - Bird. Paksa - Side, wing. Palyopama - A (smaller) unit of immeasurably large time period, pit like measure. Pancendriya - Pentasensory (having five sense-organs) living being. Papa - Sin, demerit. Papa prakiti - Nature of sin. Parisaha - Affliction, trial, hardship. Parisaha jaya - Conqueror of afflictions. Para prasamsa - Praising others limitation sexual indulgence). Paravyapadesa - 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 Atithisamvibhaga ) Paridevana - Vailing, weeping, crying. Parigraha - Possession with attachment. Parihara - Segregation, quarentine (A form of expiation, atonement, repentence). Parinami nityata - Changing permanence. Parinama -- Result, change. Parinamika bhava --Volitional disposition. Paroksa - Indirect. Paryapta - Developed . Paryaya - Mode, form. Paryayaithika naya - Modal standpoint. Pipasa parisaha - Thirst affliction. Pila, pita - Yellow. Posadhopavasa vrata - Vow of fasting and abstinence for a day and night. Potaja - Umbilical birth. Pithvikaya - Earth bodied living beings. Pracchana - Questioning. Pradesa - Unit of space, space Paralinga - Other form. Paramanu - The ultimate (finest) particle. Paraninda - Condemning others. Paratva - Priority, prece-dence. Paravivahakarana - 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 Pradesa bandha - Karmic space pointal bondage, quantity bondage. Pradesodaya - Manifestation of nonfruitional karma. Prajna parisaha - Intellect affliction. Prakrti bandha - Nature of bondage. Prakiti sankramana - Transmigression or shift between different natures of karmic bondages. Pramada - Carelessness, non vigilence, procrasti-nation. Pramana - Proof, authenticity. Pramanabhasa - Virtual proof. Pramatta samyata - Careless renouncer, an ascetic whose conduct is negligent. Pramatta yoga - Careless activity of the body, mind and speech. Pramoda bhava - Jovnus feeling. Pranita ras bhojana - Stimulating food intake (A flaw of vow of celibacy). Pranitarasa bhojana varjana - Denial of stimulating food intake for ensuring faithful adherence to the vow of celibacy. Prana - Vitality. Pranatipatiki kriya - Act of slaying sbdy's vitality. Prana-vadaha - Slaying sbdy's vitality. Prasamsa - Praise. Pratikramana - Retraction from transgressions and repenting for them. Pratirupaka vyavahara Imitation, adulterated trade (A flaw of the minor vow of adherence to truth). Pratyakhyana - Giving up, renunciation. Pratyakhyanavaraniya (Kasaya ) - 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 sarira - Individual body. Pratyutpanna - Instanta-neous. Pravicara - Lack of sth. Pravacana - Sermon, preaching, the word of the prophet. Pravacana bhakti - Devotion to pravacana. Pravacana mata - 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: TATTVARTHA SUTRA experiences and pleasures enjoyed during the unvowed state (A flaw of the vow of celibacy). R Pravacana vatsalya - A feeling of affection towards pravacana. Pravrtti - Indulgence. Prayascita - Repentance, expiation, penitence, self reproach. Predipa -- 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 Desavakasika vrata). Pudgalastikaya - Aggregate material matter. Pulaka - 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. Purusartha - Effort, labour, endeavour. Purva - Pre-canons. Purvadhara - Well versed in the learning of the fourteen pre canons. Purvaratianusmarana Recalling, remembering and reflecting upon earlier sexual Raga - Attachment. Rahsyabhyakhyana - To put a false blame (A flaw of the vow of truthfulness). Rasa - Taste, juice. Rasa parityaga - Giving up eating for taste, a penance. Rasanendriya - Sense of taste, tongue. Rati - Liking, attraction; Sexual act. Ratribhojana viramana - Giving up eating after sunset. Raudra dhyana - Angeral meditation. Rjugati - Straight-line motion. Rjumati - Straight sensory (Lesser of the two types of Telepathic cognitions). Rjusutra naya - Straight thread standpoint. Roga parisaha - Ailment affliction. Ruksa - Coarse, rough. Rupi - Formed, concrete, with a shape, tangible, perceptible by sensory organs. Rupa - Form, shape, concreteness, perceptibility by sensory organs.

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Rupanupata - Attracting sbdy's attention by signaling (A flaw of the Desavakasika vrata) S Sabda - Word, sound. Sabda naya - Verbal standpoint Sabdanupata - Attracting sbdy's attention by making a sound (a flaw of Desavakasika vrata). Saiksa - 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. Sarira - Body. Sauca - Freedom from greed. Sayyaparisaha Bedding and residence affliction. Siksaka - Teacher. Siksavrata - Educative or preparatory vows. Sila - Righteousness. Silavrata righteousness. Vow of Silavratanaticara Flawlesss observance of the VOW of GLOSSARY : xxi righteousness. Sita parisaha - Cold affliction. Sita sparrsa - Cold touch. Soka - Sorrow. Sraddhana - Faith, belief. Sravaka - Lay male follower. Sravika - Lay female follower. Srotra-Listener. Sruta jnana knowledge. Srutajnanavaraniya Scriptural Scriptural obscuring karma. Subha Auspicious, pious, meritorious. Subha nama karma - Auspicious Subhayoga 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 ahara Green/raw food, uncooked fresh food. Sacitta niksepa Placing amongst sacitta (A flaw of Atithi samvibhaga vrata). Sacitta pidhana Covered by sacitta (A flaw of Atithi samvibhaga vrata). - Sacitta sambaddha Sacitta touching food. ahara

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xxii: TATTVARTHA SUTRA Sacitta sammisra ahara Food mixed with sacitta. Sadahana - Instrument. Sadgunacchadana sbdy's virtues. Sadharana - General, common. Sadhu - Ascetic, monk. Sadhvi- Nun. Sadi With a beginning. Sadrsa Similar. Sadvedya - Pleasurable feeling. Sagaropama A term of immeasurable time much larger than Plyopama, Ocean like measure. Sakara upayoga Shaped consciousness. Sakaramantrabheda To disclose sbdy's secret (a flaw of the minor vow of adherence to truth). Sakasaya Passionate, in the grip of passions. Samhanana - Bone joint. Samlekhana vrata unto death. Samraksana - Protection. Samrambha - Planning. Samisari Hiding unliberated soul. Samsara World. Worldly being, Vow of fast Samsaranupreksa -To reflect on the causes of worldly wanderings and the pain and Sorrow thereof. Samsarika - Mundane. Samsthana configuration. Form, shape, Samvara - Stoppage of influx. Samvaranupreksa Refl-ection on (the measures of) stoppage of influx. Samvega Strong desire for salvation, momentum, sudden force. Samvrta yoni - Covered womb. Samiyama - Discipline, resraint. Samyamasamyama Part restraint. Samyoga-Conjunction. Sama - Equal. Samabhirudha naya Conventional standpoint. Samacatuasra samsthana Symmetrical configura-tion. Samadhi Deep and unadulterated meditation. Samanaska thinking, rational. Samarambha - Preparation. Samaya time. Samayika A 48 minute period of equanimity. Vigilance, care, Samiti -- With mind, The smallest unit of alertness. Sammurchana - Sponta-neous. Sammurchim (-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.

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GLOSSARY : xxii WWW Samyagdisti - One with Samyagdarsana. Samyagjnana - Right knowledge. Samyakcaritra - 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). Sangharsa -- Conflict, struggle. Sanghata - Aggregation, association, combination. Sangraha naya - Synthetic standpoint. Sangrahaka - Compiler of canonical texts. Sangrha - Collection, synthesis. Sankhya - Number. Sankhyata - Numerable. Sankhyatanukaskandha - numerable atomed aggre-gate. Sankhyeya - Countable. Sankramana, Sankranti - Transition, alteration. Sanjni - Rational, thinking, endowed with mind. Sanjna - Instinct. Sanjvalana kasaya Smouldering passion. Santa - With an end. Saptabhangi - Sevenfold predication. Saraga 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. Sarvajnatva - Omniscience. Sarvajnna - Omniscient. Sat - Reality. Sata-veda -- Pleasurable feeling. Satavedaniya karma Pleasurable feeling producing karma. Satkara puraskara parisaha - Respect and reward affliction. Satta - Existence, reality. Sattva - Living being, strength. Satya - Truth Satyanuvrata - Minor vow of adherence to truth.' Satyavrata - Vow of adherence to truth. Savitarka - With reasoning. Savyabhicara - With corrupt reasoning, inconclusive. Siddha sila - The rock of liberated, the abode of ultimate accomplished. Siddhamana gati -- Liberational motion. Siddhatva - Liberation. Skandha - Aggregate. Smiti - Memory. Snataka Nirgrantha - Perfect monk; the embodied omniscient. Snigdha - Smooth, villy, viscous. Sparsa - Touch. - kasaya

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xxiv : TATTVARTI Sparsana indriya - Sensory organ of touch. Stenahrtadana - Accepting stlen goods (a flaw of the minor vow of non-stealing). Steya - Theft. Sthavara kaya jiva - Static bodied living beings. Sthiti - Duration. Sthula - Gross. Stri - Woman. Stri parisaha - Woman (men for nuns) affliction. Strikatha - Amorous talk. Strilinga - Feminine gender. Striveda - Female libido. Sugandha - Fragrance. Sukha - Pleasure. Sukhabhasa - Virtua pleasure. Suksma - Fine. Suksma samparaya - With minimal passion. Surya - Sun. Susvara - Pleasant sound. Sutrakara - Author of scripture, creator of aphorisms. Svadhyaya - Self study, study. Svagunacchadana - Hiding own virtues. Svamitva - Proprietorship. Svarupa - Own form, shape. Tattva - Fundamental verity, fundamental reality, fundamental truth. Tattvartha - Ascertained categories of fundamental reality. Tejasa sarira - 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. Tirtha - The holy order. Tirthankara - The starter of the holy order of monks, nuns, lay male followers and lay female followers; The Prophet. Tivra - Intense. Tivra kamabhinivesa - Intense desire for sexual gratification (A flaw of the minor vow of limiting sexual indulgence). Trindriya jiva - Trisensory living beings. Tmasparsa parisaha - Grass touch affliction. Trsa parisaha - Thirst. Trasa - Dynamic, moving, mobile. Trasatva - Mobility. Trayanuka skandha - Tri atomic aggregate. Tyaga - Renunciation. Tamasa - Darkness. Tanuvata - Rarified air. Tapa - Heat. Tapa - Penance. Tapasvi- Penitent person. U

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GLOSSARY : XXV U : Upavasa - Fasting for a day. Upayoga - Consciousness, the essential attribute of the living (soul). Urdhva - Upwards, upper. Uccagautra - High status Ucchavasa - Exhalation. Uddyota - Ilumination. Upabhoga - Recurrent enjoyment. Upabhoga paribhoga parimana vrata - Vow limiting the use of enjoyable objects both - onetime and recurrent. Upabhogadhikatva - Excessive repetitive enjoyment. Upabhogantaraya - Obstru-cted repetitive enjoyment. Upacara - Customary, formal. Upacara vinaya - Formal respect. Upadhi - Non-essential encumbrance. Upadhyaya - Preceptor, teacher of canonical learning. Upagraha - Satellite. Upakara - Favour. Upakarana - Equipment, instrument. Upakaranendriya - Instru mental organ. Upapata - Sudden manifestation. Upapata janma - Birth by sudden manifestation. Upasama - Subsidence. Upasamika - Subsidential Upasanta (Kasaya, moha) - Subsided (passion, delusion). Upasarga - Torment. Upasthapana - 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 parisaha - Heat affliction. Utkrsta - Excellent, maximum. Utpada - Origination. Utsarga marga - The path of renunciation. Utsarga samiti - Vigilance in disposal. Utsarpini kala - Ascendent time cycle, progrssive time cycle. Uttama purusa First person, noble person. Uttara - Following or subUttara prakiti - Sub-types. Uttaraguna - Secondary attributes. V . Vacana - Lesson given by a preceptor or teacher. Vacana gupti - Controlled speech. Vacanaduspranidhana Improper speech (A flaw of Sa mayika vrata). Vadha - Slaying, hurting.

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xxvi: TATTVARTHA SUTRA Vadha parisaha - Hurt affliction. Vagyoga- Verbal act. Vaikriya labdhi Super-natural power of transformation. Vaikriya sarira Transfor mational body. Vaimanika Belonging to vima na types of heavens. Vairagya Lack of atta-chment towards sth/sbdy. Vaiyavitya - Service. Vakra gati - Crooked motion. Valaya - Ring, bracelet. Vardhamana - - Increasing. Vargana - Aggragatal grouping. Varna - Colour. Vartana - Passage (of time), flit by, roll on, move on, go on, continuous flow. Vastu - Thing, entity. Vedaniya karma producing karma. Vibhangajnana 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. Vijnana Thorough knowledge, science. Vikriya - Transformation. Vinaya disposition (a penance). Vipaka - Fruition, retribution. Manifestation of Conduct; humble Vipakodaya fruition. Viparyayajnana 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. Vitaraga - Unattached. Vivikta sayanasana Lonely habitation. Vrttiparisankhyana - Restricting begging for food (a penance). Vrati Vower. Vrata Vow. Vratanaticara - Flawless practice of vows. Vyavahara - Business.

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GLOSSARY : xxvii Vyavahara naya - Practical standpoint. Vyutsarga -- Renunciation. Yacana parisaha - Mendicance affliction. Yaksa -- Demigod. Yasa, Yasahakirti - Fame. Yathakhyata caritra - 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 vakrata - Crookedness of actions. Yojana - A unit of distance (approximately 8 miles). Yoni - Womb, class of birth. Yuga - Era.

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TATTVARTHA SUTRA Appendix - C BIBLIOGRAPHY Acarya Devendramuni, Jaina Acara Siddhanta Aur Svarupa, Sri Tarak Guru Jain Grnthalaya, Udaipur, 1982. Acarya Sri Ghasilalji Maharaj, Tattvarthasutran, Surat, 1 Ed., 1974. Acarya Sricandana, Uttaradhyayana Sutra, Sanmati Jnana Pitha, 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, Sya dvad Jain Visva Gyan Institute, Datia, I Ed., 1994. Jain Pt. Pannalalji, Moksa Sastra (Tattvarthasutra), 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. Sastri Nemicandra, Prakita Bhasa Aura Sahitya Ka Alocanatmaka Itihasa, Tara Book Agency, Varanasi, I Ed., 1988. Sanghvi Pt. Sukhlal, Tattvartha Sutra, Jaina Samskati Sanisodhana Mandala, Banaras, II Ed., 1952. Siddhantasastri, Pt. Khubchand, Sabhasya Tattvarthadhigama Sutra, Prama Srut Prabhavak mand,al, Agas, 1992. Tattvarthasutra Aur Uski Parampara, Prof. Sagramal Jain, Parsvana tha Sodha Pitha, Varanasi, I Ed., 1994. Upadhyaya Atmaramji Maharaj, Tattvarthasutra-Agama Samanvaya, Ludhiyana, I Ed., 1941. Upadhyaya Kewalmuni, Tattvarthasutra, Sri Jaina Diwakara Sahitya Pitha, Indore, I Ed., 1987. Varni, Ksullak Jinendra, Jainendra Siddhanta Kosa, Bharatiya Jnana Pith, Delhi, Volumes 1-V, 2003. Webster's New World Dictionary, Warner Books, New York, 1984.

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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.