Tattvartha Sutra

SR No.: 006796
Original Sutra Author: N/A
Author: Sukhlal Sanghavi, K K Dixit
Publisher: L D Indology Ahmedabad
Publication Year: 2000
Total Pages: 596
Language: English
Classification: Book_English, Tattvartha Sutra, & Tattvarth
File Size: 10 MB

Page 520

CHAPTER NINE
347
while putting an end to all the remaining yogas, then this act of his is called sūksmakriyāpratipāti-dhyāna. For at this stage there proceed on only the subtle bodily activities like inbreathing and outbreathing--and there is no possibility of a downfall from it. When even the subtle bodily activities like inbreathing an outbreathing cease altogether and the constituent-units of the soul concerned become free of all wavering then the state is called śamucchinnakriyānivstti-dhyāna. For in this state there takes place no activity whatsoever—whether gross or subtle and whether pertaining to manas, or to speech or to body; nor does this state ever come to an end. Through the instrumentality of this fourth subtype of dhyāna all ásrava and all bandha cease altogether, all karma is annihilated, and mokṣa is attained. In the third and fourth subtypes of śukla-dhyāna no sort of scriptural knowledge is made a basis; hence the two are also called analambana or 'those devoid of a basis. 39-46.
The Degrees of Karma-nirjarā or Cleansing-off of Karma in the Case of the Various Types of Samyagdrstis :
Samyak-drsti, śravaka, virata, anantānubandhiviyojaka, darśanamohakșapaka, upaśamaka, upaśantamoha, kşapaka, kṣīņamoha, jina—in this series of the ten types of persons an immediately later member has asankhyāta times greater nirjara than an immediately earlier one. 47.
The total annihilation of all karmíc bondage is called moksa, a partial annihilation of it is called nirjarā. In view of these two definitions it becomes obvious that nirjarā is but an earlier occurring integral part of mokşa. And since in the present treatise the chief subject matter is the fundamental verity mokṣa it is proper that thought be given here to nirjara which is an integral part of this variety. Hence even if in the case of all the worldly souls whatsoever the process of karmanirjara goes on for ever, what is here considered is the process of karmanirjara taking place in the case of certain special types of souls. These special types of souls are the souls directed towards mokşa. The true process of being directed towards mokṣa starts with the