Tattvartha sutra

SR No.: 001074
Original Sutra Author: Umaswati, Umaswami
Author: Sukhlal Sanghavi
Publisher: Jain Sahitya Prakashan Mandir
Publication Year: 1977
Total Pages: 667
Language: Gujarati, Sanskrit
Classification: Book_Gujarati, Tattvartha Sutra, Philosophy, J000, J001, Tattvartha Sutra, & Tattvarth
File Size: 23 MB

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पवनोपक्रमाभिहतस्याशुदाहो भवती। तद्वत् । यथा वा सङ्ख्यानाचार्यः करणलायवार्थे गुणकारभागहाराभ्यां राशि छेदादेवापवर्तयति न च सङ्ख्येघास्वार्थस्याभावो भवति तद्वदुपक्रमाभिहतो मरणसमुदघातदुःखात : कर्मप्रत्ययमनामोगपूर्वकं करणविशेषमुत्पाद्य फलोपभोगलाघवार्थ कर्मापवर्तयति न चास्य फलाभाव इति । किं चान्यत् । यथा वा धौतपटो जलार्द्र एव संहतश्चिरेण शोषमुपयाति स एव च वितानितः सूर्यरश्मिवाय्वभिहत: क्षिप्रं शोषमुपयाति न च संहते तस्मिन् प्रभूतस्नेहागमा नापि वितानितेऽकृत्स्नशोषः तद्वद् यथोक्तनिमित्तापवर्तनैः कर्मण: क्षिप्रं फलोपभोगो भवति । न च कृतप्रणाशाकृताभ्यागमाफल्यानि"।
--तत्त्वार्थभाष्य २, ५२ ।
ગસત્ર “आयुर्विपाकं कर्म द्विविधं सोपक्रम निरुपक्रमं च । तत्र यथार्द्र वस्त्रं वितानितं हसीयसा कालेन शुष्येत्तथा सोपक्रमम् । यथा च तदेव संपिण्डितं चिरेण संशुष्येदेवं निरुपक्रमम् । यथा वाग्निः शुष्के कक्षे मुक्तो वातेन समन्ततो युक्तः क्षेपीयसा कालेन दहेतु तथा सोपक्रमम्। यथा वा स एवाग्निस्तृणराशौ क्रमशोऽवयवेषु न्यस्तश्चिरेण दहेत् तथा निरुपक्रमम् । तदैकभविकमायुष्करं कर्म द्विविधं सेापक्रम निरुपक्रमं च"।
-योगभाष्य ३, २२ । અક્ષપાનું “ન્યાયદર્શન’ ઈસવીસનના આરંભે લગભગ રચાયેલું મનાય છે. તેના ઉપરનું “વાસ્યાયનભાષ્ય” બીજાત્રીજા સૈકાની ભાષ્યકાળની પ્રાથમિક કૃતિઓમાંની એક કૃતિ છે. તેના કેટલાક શબ્દો અને વિષય તત્વાર્થભાષ્યમાં છે.

Translation AI Generated

16. Just as a malady arises from the influence of the wind, similarly. Just as the teacher of numbers, for the purpose of calculations, obliterates a quantity through the division of factors by the characteristics of production and consumption, and this does not imply non-existence of the quantity in calculations, similarly, one afflicted by the impediments of death and the distress of the cycle of existence generates the specific action under the influence of karma, which one cannot achieve without the means of consumption and enjoyment, and does not imply non-existence of its fruits. Furthermore, in another instance. Just as a washed cloth, when wet, takes a long time to dry, yet, when exposed to the rays of the sun and the wind's pressure, it dries quickly; similarly, from such provocations mentioned earlier, the actions quickly yield enjoyment of their fruits. This does not imply the non-existence of achieved means.

Tattvartha Bhashya 2, 52.

The scripture states: "The karma of life experience is of two kinds: with origin and without origin. There, just as a wet cloth, when exposed to the heat, dries over time, that is with origin. Similarly, that which is compressed over a long time dries, that is without origin. Just as fire, when released in a dry cavity surrounded by air, produces heat over time, this is with origin. Likewise, that same fire, when placed in a pile of grass, burns the components over time, this is without origin. Thus, the karma that contributes to life is of two kinds: with origin and without origin."

- Yoga Bhashya 3, 22.

The "Nyayadarshan" is believed to have been compiled at the beginning of the common era. The commentary known as "Vasiyayan Bhashya" is considered one of the early works from the second and third centuries. Some of its words and topics appear in Tattvartha Bhashya.