Tattvarthasutra Hindi

SR No.: 008066
Original Sutra Author: Umaswati, Umaswami
Author: Sukhlal Sanghavi
Publisher: Parshwanath Vidyapith
Publication Year: 1976
Total Pages: 444
Language: Hindi
Classification: Book_Devnagari, Philosophy, Religion, Epistemology, Tattvartha Sutra, & Tattvarth
File Size: 9 MB

Page 322

तत्त्वार्थ सूत्र
[ ६. ११-२६
सयोग के दो भेद है --अन्न, जल आदि का संयोजन करना तथा वस्त्र, पात्र आदि उपकरण का संयोजन करना अनुक्रम से भक्तपान-संयोगाधिकरण और उपकरण-संयोगाधिकरण है ।
१५६
निसर्ग के तीन प्रकार है- शरीर, वचन और मन का प्रवर्तन अनुक्रम से - कायनिसर्ग, वचननिसर्ग और मनोनिसर्ग कहलाता है । १० ।
आठ प्रकार के साम्परायिक कर्मो मे से प्रत्येक के भिन्न-भिन्न बन्धहेतु तत्प्रदोषनिह्नवमात्सर्यान्तरायासादनोपघाता ज्ञानदर्शनावरणयोः ॥ १.१ ॥ दुःखशोकतापाक्रन्दनवधपरिदेवनान्यात्सपरोभयस्थान्यसास्य । १३ । भूतव्रत्यनुकम्पा दानं सरागसंयसादियोगः क्षान्तिः शौचमिति सद्वेद्यस्य । १३ ।
केवलिश्रुतसङ्घधर्मदेवावर्णवादी दर्शनमोहस्य | १४ | कषायोदयात्तीव्रपरिणामश्चारित्रमोहस्य । १५ ।
बह्वारम्भपरिग्रहत्वं च नारकस्यायुषः । १६ । माया तैर्यग्योनस्य । १७ ।
अल्पारम्भपरिग्रहत्वं स्वभावमार्दवार्जवं च मानुषस्य । १८ । निःशीलव्रतत्वं च सर्वेषाम् । ११ ।
सरागसंयम संयमासंयमाकामनिर्जराबालतपांसि दैवस्य । २० । योगवक्रता विसंवादनं चाशुभस्य नाम्नः । २१ ।
विपरीतं शुभस्य । २२ ।
दर्शन विशुद्धिविनयसम्पन्नता शीलव्रतेष्वनतिचारोऽभीक्ष्णं ज्ञानोपयोगसंवेगो शक्तितस्त्यागतपसी सङ्घसाघुसमाधिवैयावृत्यकरण महंदाचार्यबहुश्रुतप्रवचनभक्तिरावश्यका परिहाणिर्मार्गप्रभावना प्रवचनवत्सलत्वमिति तीर्थकृत्त्वस्य । २३ ॥
परात्मनिन्दाप्रशंसे सदसद्गुणाच्छादनोद्भावने च नोचैर्गोत्रस्य ॥ २४ ॥ तद्विपर्ययो नीचैर्वृत्त्यनुत्सेको चोत्तरस्य । २५ ॥
विघ्नकरणमन्तरायस्य । २६ ।
तत्प्रदोष, निह्नव मात्सर्य, अन्तराय, आसादन तथा उपघात ये ज्ञानावरण व दर्शनावरण कर्म के बन्धहेतु ( आस्रव ) है ।
स्व-आत्मा मे;पर-आत्मा में या दोनों में स्थित दुःख, शोक, ताप, आकेन्द्दन; बध और परिदेवन ये असातावेदनीय कर्म के बन्धहेतु हैं ।
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Translation AI Generated

Tattvartha Sutra
[6. 11-26
There are two types of conjunction: the combination of food, water, etc., and the combination of tools such as clothing and utensils, which are called respectively, devotee-conjunction and tool-conjunction.
156
There are three types of nature— the manifestations of body, speech, and mind— which are respectively called body-nature, speech-nature, and mind-nature. 10.
Each of the eight types of combined karmas has different binding causes: due to the offense, the hatred, the obstruction, the afflictions of knowledge and the covering of perception; sadness, sorrow, heat, crying, killing, and other forms of suffering, resulting in suffering alongside the positioning of souls. 13.
Compassion for beings, giving, attachment-free asceticism, tranquillity, purity, these are the properties of a good-knowing person. 13.
The conduct leading to the rise of ignorance, delusion, Dharma of the listener, and also a realization of the true nature; 14.
The ascetic's intense transformations and delusion of conduct. 15.
The many beginnings and accumulations are characteristic of the life of the denizens of hell. 16.
Illusion characterizes those in the lowest forms of life. 17.
The characteristic of few beginnings, inherent gentleness, speed, and a social nature is attributed to humans. 18.
The absence of right conduct is present in all. 11.
With attachment-free self-control, self-control without passion, desire, non-abandonment, minor austerities, these are divine. 20.
The curvature of yoga and the absence of disagreement are named unwholesome. 21.
The contrary nature of the wholesome. 22.
Purity of perception, conduct, and obedience, with integrity in conduct, leads to constant engagement in knowledge-focused reflection, with relinquishment of unnecessary energy for the community, the assembled sage's meditation and expeditions, the significant teacher's extensive teachings, and devotion to preaching—all essential to the Tirthankara's role. 23.
The slander and praise involving the self, the concealment of good and bad qualities. 24.
The opposite condition, ignoble conduct, and non-adhesion to superior conduct. 25.
Obstruction is an impediment. 26.
Thus, offense, hatred, obstruction, affliction, and violence are the binding causes (asrava) of knowledge-covering and perception-covering karmas.
Suffering, sorrow, heat, crying, killing, and dislocation situated within self, or in the other self, or both, serve as binding causes of unwholesome karmas.