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·तत्त्वार्थ सूत्रम्
TATV ARTHA SUTRAM
(A Treatise on the Essentials of Jainism)
By
Griddhrapinchchacharya Sri Umaswami Maharaj
Onginalls Edited by
(Late) I L JAINI M A
Bar-at-Law, Judge, High Court Indore
Re-published by
BARRISTER CHAMPAT RAI JAIN TRUST
Controlling Authority
DELHI.
on the OCCASS107 of
SEMINAR ON JAINISM AND UNIVERSAL PEACE
NOVEMBER 1956

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·FOREWORD Te atvarth Sutra is rightly termed and known as Jaina Bible and enjoys the unique distinction of being regarded as an authorita. tive work by all sections of the Jains The first edition of this book with introduction translation notes and commentary in English by late J L Jain MA was published in 1920 by Kumar Deyendra Prasad' from the central Jain Publishing House Arrah as Volume II of the sacred books of the Jains The publication soon got exhausted and for the last 15 years coples of this publication were not at all available We had a great longing to bring out a second edition and were in contact with the Trustees of RB JL Jaini Trust but our efforts did not bear fruit. Some enthusiastic Jains wishing to avail of the presence in the Capital of India of over 800 delegates of 80 countries of the world in UNESCO Conference and 100 delegates to the Buddhism scminar thought of holding a seminar on Jainism and universal peace and Exhibition of Jain Art and Culture One of the main items for the seminar was presentation of standard works on Jain- 1sm to the national liabrities of foreign countries and to the emminent delegates of UNESCO Conference and Buddha Jayanti The idea was talked over to Shri 108 Acharya Deshbhushan Ji Maharaj who greatly appreciated it and advised that the sacred works of the Jains should be immediately republished on this occassion The present edition has been possible only because of his zual and untiring efforts Under his direction a fun benevolent Jains readily came forward to donate for the entire paper required for this publication Acharya Shri under his direct supervision got the text typed for press purposes and looked to the minutest detail at all stages Acharya Shri is a Digamber Jain saint of the highest order and is always engrossed in meditation and self study greatly needs teachers like him under whose able guidance the society can make remarkable progress The community Paper for the publication having been so arranged upji wu took it ourselves to go in for this much needed publication ·We are extremly grateful to the trustees of RBJL Jaint Trust who readily accorded us permission for re-printing of this boot We also express our gratitude to our benevolent Jain friends who have borne the entire cost of the paper used in this publication Our thanks are due to Shri Basheshar Nath Jain Paharı Dhiraj Delhi and Shree Munendra Kumar Jain, M AJD who bave helped us at all stages in bringing out this publication in such a short time Delhi 30th Noverrber, 1956 Adishwar Prasad Jain MA for Controlling Authority BARRISTER CHAMPAT RAI Jain Trust DELHI ·INTRODUCTION The author of Tatı artha Sutra is the most famous disciple of the universally worshipped saint Kundakunda This rularionship between kunda kunda and Umastami is established by an inscription No 108 written in 1365 Sakı found at Sravana Belgola in Mysore. (Siddhanta Bhaskara Nos 2 and 3, pp 117 and 122, also No 4 51 p Ct also the Gurvavalt in Pandayapurana by Sri Subba Chandra about 1600 Vikrama Samvat) As Kunda kunda Has a Griddhrapichcharay so his disciple Umasvami also was called one For in some MSS of Tatartha Sutra, a shlok is found appended in the end तत्त्वार्थ मूत्ररि गृध्रपिच्छोपलक्षितम् । चंदे गणोद्र मयातम् उयाम्वामी मुनीश्वरम ।। Tht age of Kundakunda and Umasvamı is well-established The tradition is unnersal and is adscrted to in all Jain books found in Jain Libraries all over Old written MSS in the bhandaras of Jaipur and Idar also bear it out (See also Indian Antiquary Vol XXI, mentioned in Bhaskara No 4 pp 78 and 201) The age was so correct as to the central tradition of Jainism that the works of these two Great Saints command universal accept ance and reverence both from the Sietambaras and Digimbaras Place of Tatrartha Sutra in Jain Sacrei literature Our revered author Sn Umasvami flourished A V 714-798 If Lord Mahavira attained Nirvana in 527 BC tlien Umastami lived 135–219 AD This is roughly the tradition Anyhow Tatyartha Sutra is a very old book more than 1700 years old It falls at the very opening of the period when the great omasscient succesors of Vira disappeared and the later Pontiffs began to rise Thus as to date its place is in the second half of the first millennium after Vira As to the 4 Divisions of Jaina Literature Cosmology History Philosophy and Ritual, Tatvartha Sutra has its place in Philosophy (Dravyanuyoga) As to the old non-extant Literature, Tatsartha Sutra has descended from the sixth Anga Inatridharmakatha, and the second Pyrya Agrayin ·As to extant Literature, it is ncarly at the end of the submerged tradition of Via ond Gautama's Word (abut 600 BC), of the wisdom of the two Bhadrabaus (400 BC) and then forms the first glorious successor of the great works of Kundakundacharya (100 AD) and then looks forward about the same distance of time ahead to the luurned and lucid Pankrit Gathıs of Sri Nemi Chandra Siddhanta Chakravatı (1000 AD) IMPORTANCE AND SANCTITY OF TATVARTHA SUTRA The book contains only 10 short chapters but its value is in inverse proportion to its size It is revered both by the Digambara and Syatmbura sections of the Jain community The whole of Jain philosophy is taught in it There is no Jain doctrine or dogma which is not expressed or implied in these aphorisms Verily Tatrartha Sutra is a sacred epitome of Jainism It is recited by millions of mouths every day in temples and in private houses Indeed it is held that one recitation of this book brings as rauch pious merit as a fast of one day दगा याये परिच्छिने तत्वार्थे पठिते सति । फनस्यादुपवामस्य भापित मुनिपु गवै । It is deservedly the text book of the religion of Tirthamkaras par ctcellence How great and authoritatile it is recognised to be will be further evident from the fact that it 19 perhaps the most commented-upon book in Jain Literature No less than 31 commentarius of at are known to be extant now ·AUTHOR'S LIFE And put Very little is known at priant of the life of the Author His name was Umasyamı, or according to the Sietambata version Uma svati His spiritual descent is given below It is known that Uma vamt renounced the world at the early age of 19 years He remained an ascetic for 25 years Then he became the head of ascetics (Acharya) From these we get thu following brief sketch of dates in his life A very interesting story is told of how this Great Gem of a Jain sacred book came to be written In Gujarat (Saurastra) there lived a Jain layman Duaipayaka He was a very pious man and withal learned in Jaina religious lore He was anxious to write some really great Jan book But worldly cares forbade the execution of such an unworldly undertaking To conquer thus obstacle he made a vow not to tak hus food unless he had made at least one aphorism every day Thus if he missed adding one aphorism to his book any day he had to go fasting for that day For the theme of his book he took Liberation his resolve that very day in practice Hu thought out and made the first aphonsm as मरान बान चारिवागि मो माग Belict knowledgc conduct (unted constitute) th path to Liburation Flaring least he should forget it he transcribed it upon a bid of a pillar in his house Next day Dvaipayaka chanced to go away from his home on some business In his absence his housu was visited by a Saint The wife of Dvaipayaka herself a pious woman received the Saint and entertainld him The Saints cycs fell upon the aphorism on the pillar He thought over it for a moment and then added the word 427 before it ; and departed When Dvaipayaka returned and saw the correction in bis aphorisme he questioned his wife She had not seen the Saint do it and said so but suggested to the husband that it must have been made by the Saint The layman author on this ran at once to find out the poble Saint to whom he was indebted for such an-invaluable and redical correction He came upon an order of monks at thu outskirts of the town and saw the head of the order sitting in his radiant peace ·He at once concluded that this must be the Saint He fell at the fect of the Saint and made a most humble and heart-felt entrety that the work as beyond lus poor layman's wits and that the saint should oblige him and the rorld by completing the book the first aphorism of which had been corrected by the Saint in such a pro vidential manner The Saint was mored by compassion and finished the book This Saint was none other than our Uması amı, and the comple. ted book is Tatı artha Sutra The book is an exposition of the 7 Principles of Jainism 1, e, the 7 Tatras The opening Sutra series the purpose of an Introduction Justification and Recapitulation of the whole books It was necessary to indicate the position of the Principles (Tatia in the whole range of Jain Knowledge They are the subject-matter of right belief, and the relation of the two can not be appreciated fully unless we consider the position of right belief in the scheme af I in philosophy This position is indicated by the first Sutra This brings us to the Instification also The first purpose of everything Living is Happiness to be worth anything must bc eternal faultless and independent Such happiness is identical with the Jaina conception of Liberation. Right belief in and right knowledgl of the 7 Principles along with a life led in the light of the knowledge, and firmly established on the basis of the belief is the sole threefold path of final and everlasting deliveranc Thus the first Sutra is a justification of the book which deals with these basic principles of belief and action. It is also a Recapitulation because the whole book can easily bu seen to be merely an Expansion of the various aspects, details and developments of this mighty and all comprehensive Sutra of Jainism The ground-plan of the book itself admits of analysis as follows The whole book consists of 357 Sutras divided into 10 chapters with 33 53 39 42 42 27, 39, 26 47, and 9 Sutras respectively ·श्री जैनाचार्य उमास्वामी विरचित सस्वार्थ सुशार TATVARTHA SUTRAM Saudharar, Indra enquired the gist of the following verses from Indrabhuti Gautama with a vien to bring him before Lord Mahavira त्रकात्य द्रव्यपटव नवपदसहित जीवपटवायलम्या । पचायेचास्तिवाया व्रतममितिनानचारित्रमेवा ॥ इत्येतत् मोक्षमूल त्रिभुवनमहित प्रोक्तमहंभिरीश । प्रत्येति प्रदधानि स्पृाति च मतिमान् य म ये शुद्ध दृष्टि ॥ I e Three (divisions of) Time (Present, Past and Future) 61% Dravyas (substances)' with nine Padarthas (categorics)' six kinds of embodied souls o fix thought-points', the five Astikayas (embodied substances)', the five Vratas (saws)s the five kands of Samit: (carefulness)' the five kinds of Gali (conditions of existence)', the five lands of Jnana (knowledge)' the fire kinds of Chantra (conduct)', these are the root principles of liberation as described by Athuts [the adered ones who are perfect and the grea lords of the three worlds (upper, middle and loner) The tv e man ulo knows there is convinced of them and who realises these is verly one who bas attained rigbt belief The e two Gathas of Prabrit Language are on the basis of Bhagwatı Aradhana मिद्धे जयप्पसिद्ध चउविह पागणापल पत्ते । वदित्ता अरहते वोच्छ मागहरणा कमसो । (2) Having bosed to the Siddhas (hberated ones) #bo are renowned in the universe and who have gained the fruits of {cur kinds of Aradhana (devotion) and to the Ariats (the adored ones) I shall speak of the devotions in their order २

·2
Tatyartha Sutram
उज्जोवरणमुज्जवरण रिणवहण साहण च पित्थरण ।
दमण गारग-चरित्त तवारणामराहणा भरिणया ||
This verse is originated in San arth Siddht by its author Shri
Puiripad Acharya
(3) Right belief, right know ledge right conduct and right
austerities are called the Aradhanas These should enlighten the
mind to pursued continued grasped frmly and carried on to
perfection
Sht: Uma siami Acharya with a view to advise the Path of
Liberation starts the Tatsarth Sutra aith the following sutra -
मंगलाचरण
मोक्षमागस्य नेत्तार मेतार कमभूभृताम् ।
ज्ञातार विश्वतत्वाना वदे तद्गुणलब्धये ।।
(4) I bow to bum who 15 the guide on the path to liberation
the destroyer of mountains of Karmas and the Knoner of the
principles of the universe, so that I may attain these qualities
kelonging to tam

·प्रथम अध्याय FIRST CHAPTER SUTRA 1 सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्ग ॥१॥ Samyagdarsana jnanacharıtrani moksha margah (1) Forreto Samyagdarsana Right Darsana belief) aqua Samyagznana, Right Jnana (knowledge) ARTE Samyak Charitra Right Chantra (conduct) ateari Moksha margah the path to liberation 1. Right belet (night) knowledge (right) conduct these (together constitute) the path to liberation COMMENTARY Right belief Rigbt knowledge and Right conduct are called the three gemas (Ratna traja) i Janworks Each of these three can be considered in its three fold aspect vi2, the subject, the object and the means. For example in nght belief there is the believer that which 19 believed and the means of belief Sunularly in right knowledge there is the knower the known and the means of knowledge and in nght conduct we have the pursuer of conduct the conduct itself and the means of conduct Every pundane soul is embodied and exists in combination with Karmas In a pure soul this partnership between the soul and Karmas is dissolved The soul attains liberation (Moksha) Then la self, absorption (Svasataya) it enjoys for ever its own qualities consisting among others of the infinite quaternary (Ananta-chatustaja ) viz infinite conation infinite knowledge infinite Power and infinite bliss The way to liberation on the attainment of hich the soul will be freed from Karmas and possessed of the aforesaid qualities with others dies in nght Belief right knowledge and nghe côndact To attain liberacion all the three must be simultaneously pursued The path may be compared to a ladder with its two side-poles and the centetal rungs or rounds formag the steps The side pieces are right belief and right knowledge and the steps, gradual stages of night ·Tatiartha Surat conduct We can go up the ladder only when all the three are sound The absence of one takes ascent impossible Thus simultaneous pur.uit of right belief, right knowledge and right conduct is enjoined hiers Of those thrce, right belief is the basis upon which the other It is an essential preliminary to night knowledge It is the cau«c and right knowledge 13 thc cffecr. Right knowledge ala ays imples it Similarly right conduct is preceded and caused by right knowledge and implies both right knowledge and right belief For this rea on, in the aphorism a find right belief mentioned frst, then sight knonledge and lastly right conduct tvorcsts SUTRA 2 तत्त्वार्य थद्वान सम्यानम् ॥ २ ॥ Tatyartha sradhanam Samyagdarsanam. (2) Belief or conviction in things ascertained as they are (is) right belek TH Tatrartha an Tatva really means thatness, a thing as it , Artha means that which ascertained ** Tatı aratha magaos things ascertained as they are Talvas may be translated as the Principles of Jainism kant Tatvartha- - By thatness ascertained object -Object which is ascertained by tharness That which is accurtained by it own thatooss -Objects as they are *7454 Sanz aktsa or F*27787, Samyagdarsna, is of 2 kinds 1 [lfp***a Sarag Samyaktia, beliet with attachrpent This 1 indexed by the 4 signs of (1) 2 Prashana, calmness , non-operation of error feeding passions and of deluding Karmas (2) * Samega, fear of mundane exstance de 5 cycles of wanderings - Dravzo, matter i a Ksheira, place, 17 Kala, tinec a bhava, thought-condition of existance, bhava thought actiyity (3) *57*7 Anukampa compassion for all living beings (mobile A Trasa and ruzSthaar ara, im-mobile) ·First Chapter 5 (4) ***T17 Astaksa belief in the principles, coul, non eoul, etc. 2017 F#47 Vitraga Samyakta belief without attachment de the Punty of the soul itself SUTRA 3 तन्निसर्गादधिगमाद्वा ॥ ३ ॥ Tannuargadadhigamadva . (3) This (right belict is attained) by (1) fart Nisargas, intuition independently of the precept for orhers, or (2) AFFTA* Adhigamaj intuition, acqu.stion of knowledge from external sourses e 8 by precept of others cr reading the scriptures In realty right belief is the result of (1) 294 Upushama, subudence, (2 MOTTA Ksha,opashama destruction-subsidence or partial <ubsidence destruction and op ration, and 3) a Kshaya destruction, of astara Darshana Mohnya Karma [right belief deluding Karmas] and the four 7 ore Anantanubandh Kashaya the four error-feed ng passions These are internal, but there are external causes as -- (1) Drai ya matter, &, images of adorable on Arhar precept rememberance of tbe past lives, etc. (2) 91 Rshetra place e grand Samayasarna Hall of Audience or where the Lord preach the Truth. (3) 729 Kala, time, ie, night behef is attained only wben the interval to the sculs -atta.n.ng liberation is less than half the time taken by one soul in its matter cycle, i c in its emobodiments in all patter (TP Tia, Ardhapudgala-parivartana) (41 and To Bhas a Karna thought activity, this is called efficiency, or Karna It is the 5th of the trea Labdhus, The five labdhis attaiments, are 7477 Rshayopashama labdha destrutive-subsidential attain megt attasament by a soul (by the subsidenee destrucuya and operat ion of certain Karmas) of such sences mind etc., that be may be able to acquire night belief ·6 Tatvartha Suttam fuit ifta Vishudhu labdht, vutue attainment, attainment of a disposition for good and against bad actions fed, Deshana labdhı, prccept attainment, attainment of an inclination to know the Truth This reduces the Sthit duration of Karmas ercepet the * Agrukarma, the age Karma to a maximum of My Koda kod: crore of crores and a minimum of one crore AIR Sagras arta Prajogja labdhı, competency attainment attainment of thought activity which further reduces the fMfa Sthatı duration of the 7 Karmas 1 e, all except the * Ayukarma, age Karma But #9 to intensity of fruntion the reduction applies only to demeritorious Karmas The meritorious Karmas are proportionally increased in intensity of fruition (ngan Anubhaga) करणलम्धि Karnalabdbi efficieny attainment, attainment thought activity which must cause right belief in my Antar muharta, within 48 minutes of these 5, the last can be attained only by a soul capable of attaining liberation and the remaining four by all SUTRA 4 जीवाजीयात्रवबन्धसवरनिर्जरामोक्षास्तरवम् ॥ ४ ॥ Juva Jivastava bandha Samvara nirjara mokshas tatvam (4) The am Talvas principles (are) sta Ju& soul * Ajwa noncoul, tien Asruta,inflow (of karmic matter into the soul) bandha bondage (of soul by karmic matter). *** Samvara stopage [of inflow of harmic matter into the soul); for Nitjara shedding (of karmic matter by the soul (and) is Moksha Liberation (of soul fron matter] Note 1 Soul s characteristic is tai Chetna consciousness It is of 3 lands HII Jnana chetana consciousness or expérence knowledge in its full Ettent: it is found only in the Ommscient, but at begins to be experienced from the 4th spritual stage of development 2 GTI Karma chetana consciousness of experience of action 3 **F1421 Karma phala chetana experience of.fruition of karmas Hata Ajiva non soul is that which is deviod of all these 3 kinds of corsaousness Note 2 Many Sacred books treat of 979 Padarthas .categor- They add to these 7 tatvas, gra Punya and 19 Papa merit and demurit But these two are really included in the third and fourth 1 of pure les ·7* Pirst Chapter principles, * Asrat a and 1 Bandha the inflor into and bondage of the soul by good or bad Karmic matter according to merit or demont (treated of in Chaper VIII 25 26 belon ) is the active cause. Note 3 These 77 tatia principles are evidently necessary and sufficient They are necessary, Lecause there must be at least tso exhaustive categories of the universe By dichotomy they are logically prefect They are the soul and the non-soul. Their union is marufest in the world the absolute liberation of soul from the non soul is the ultimate goal, therefore A Moksha category is placed last in the #4 Sutras Its immediate causes are stopage and shedding of karmas Therefore Him Sam ara and Nirjara precede #19 Moksha in the enumeration. Stopage and shedding are necessitated by the inflow and bondage of karmic matter therefore we Asrara and ** Bandha are given as the third and fourth categories Thus we sec that the 7 tatvas are necessay They are sufficient also Soul and aort-soul together constitute the Universe If they are separated, nothing most is needed if they are united as they are found to be in the world then the cause of their union the union itself the stopage and the gradual and thert the final destruction of the union are the only possible ways of considering them Thus the seven principles are sufficeint also latvas substances ate only two soul and non soul Nonsoul is all that is not soul Therefore she really knowable and worth-knowing object is the soul In मया Gatha 20 दर्शन पाए Darsana Pahuda it is said frem i Nichchaya do appanam Havai sammattam I in reality soula otten nature 13 सभ्यम्दशन Samyag darsana Belief expereintial belief in real soul itself is Samyag darsana Does not the Greek philospher also teach us "know thyself 'Gnothi seaution SUTRA 5 नामस्थापनाद्रव्यभावतस्तन्न्यास ॥५॥ Nama sthapana dravya bhavatas tanayasah (5) By Nama, name Sthapana representation Dravza privation Bhava present condition their A Ngasa, aspects (are Known) They (Autoart nght belsef, etc, and if soul, non-soul etc ) can be considered in four aspects or Nikshepa.

·8 Tatvartha Sutram (1) 9 fato Name mikshepa namc or negative aspect, that is the name is attributed for the mere naming of the object which does not possees the qualities connoted by the name. As a man may be called King or Smith even if he is neither a king nor a smith (2) #419 fa Sthapana nikshepa, representante aspect. Repre sentation of one thing by another £8, installation of Lord Maha vira in a marble or diamond image. Or in Algebra, taking X to be equal to so and so The first is called a TFITTI, Tadakara sthapana or FELT Sadbhavo, 1 e, the representative and the represented are similar in figure, the other is safe || Atadakara sthapana or statuta Asad-bhava, 1 e the representative bears no resemblance to what is represented. Such representation of the 27 Arhats (the Adored ones ) is not allowed in this 5-27 fáut, Hunda Avasarpini the acon of decrease in which there are special features of decrease € 8, birth of a daughter to a alust Tirthanlara, etc. (3) *7 fina Dravya nikshepa privative aspect The absence of an attribute in a aubject which it possessed in the past or must possess in the future, the attributing of a name, the qualities of which one dces not possess now, although one possessed them in the past or is sure to possess them in the future eg a Dotager qucen may still be called queen, and a dethroned monarch may be called a king after deposition also, and a President-elect may well be called the President Take the Profesor of Surgery - (1) He is dining He knows Surgery but is not attentive to it now To call hım Prufessor of Surgery 15 MRZZ fa Agama Dravya Nahksepa (2) But if we think of his body only, then we have 1 ETA FA pa No Agama dravya Nikhsepa eg. (1) FICK, Inayaka Sarira (1) He is asleep To call his body, the Professor of Surgery is air, Vartmana (1) He has ccaeed to be Profc sor of Surgery and has become a baker To call his body, the Frofcs or cf Surgery, till bus death, is ama, Anagata (111) He dies and is in his collin To call the body, the Professor of Surgry is 117, Atita ·First Chapter 9 (2) T4 Bhant Hy is going to be born a king To call his body a ktogs body is Bhavs (3) trurile Tadvz atınkta- The Professor was a great and practical philanthropust and had otherwis donc dccds to scurc rebirth as a king To attri. bute to hus body the karmic matter of these deeds 18 Karma (11) To attribute the actual particles of much his kingly body will be formed 28 at 999 76997 No Karma mo agam draisa mikshepa (4) 4 faari, Bhart nikshepa Positive aspect or present condition It signifies the possession of its present attributes Giving a thing a name connoting the attributes of its present condition only c8 a General considered as in actual command of his army It is also ***** Agama re when the soul knows and is actually attenuv. and at Noagama when the actual present condition of a material thing is referred to an Ati Nama nikshera Nama mcans must nime Nihslepa is a verbal or nominal or linguistic aspect The **** Santa tatia seven names of Principles apply to the Principles, but they may even be given to something which is not a mi tana Principle ug 17 Asrala, in Buddhism means This is the Nama Niksherai from the Jaina point of view That is a tlung bears the name without having the qualities indicated by it It is merely a linguistic process for the convenience of argument and consideration In language it serves the same purpose os the symbolic letters used in Algebra Namc applicd to something which does not possess the qualities It is Sathapna or Drai ja माना निर Sthapana Nikshepa Attributed connotation an actor playing a king or a artior ie a thing buats a connotation which in reality it does not possess and can not possess fa Anja Niksepa taking the potential tor the actual It In +43a1 Sthapana the connotation is marely attributed js never there it cannot be ther. In 1 Draiya it will he there ar has been there The common factor butween the two is that it is not there now and to that extent thc connotation is fictitious in both Name applied to a thing which docs possess the qualities conno. ted now -- भावनिक्षेप Bhana Nikshepa The first threu fet Nikshepa sin connoted now ·10 Tatiartla Sutram 1 s-andpoint The last 27#1, Bhas a Nokshepa is from the 47414f4579 paryayarthika Naja modal standpoint fa79, Nikshepa is merely the way in which the word is used Thts is most important in Jainism in view of the trt: Syadvada system of Juin Logic A confusion 11 the fat, Nikshepa, would be n fruntful source of ambiguity and double meanings This 73, Sutra luys down the necessary safeguard against this All the 2017 seren tatias of Sutra supra can be considered in these 4 aspects cg- (1) ff Jola auta Nama Juva e & giving the name of the Jn1 ro objects which do not hrva 211 the attributes of Juva, Jna as a ? tatra Ic in its reality has the four infinities of conation knowledge power and bliss Mundane souls do not possess these but still we call them 11 4 A still clearer example will be to g a boat the name of Elizabeth (As in English a man may be called Mr Hill or Mr Fox) (11) पापना नाव SthapanaJia As the image of Lord Mahavira It is not E, Mahavira the omniscient still we worship it as such As also a photo of a friend which is loved and respected as its original (111) 77 y Draisa J11a, as to call the Arahats मिद्ध Siddhas An 77 Arhat soul is sure to become a Liberated Soul As n lccturer may be called a lecturer even when he is not lecturing, but is at his dinner (11) 277 Bhava Jua A human soul to be called 1 human soul only A mundine soul to be called 1 mundane coul only A Liberated soul only to be called a real ideal soul IL TÁ Aqua Here consider yarpe Pudgala or matter subdission of Aina (1) #19 urfa Nama Ana calling a man a block head or giving him the name of Hill Wood or Ricc the names here are gis en merely as names, although the human being can never be mere dead inertmatter (11) 1971 712 Sthapana Ajna As a model of man of wat As representing an arch in a circus by human performers or representations of rivers and mountains on a level map (11) 42, Dravya Ajira As calling a broken cirriage a carriage when instead of carrying others it has to be carried itself ·First Chapter (Iv) MT ### Bhala Ajna Culling a słup a shup and so on III, kr Asritva (1) 1 n, Nama Asrar as calling the f. Siddha , akire Alahan ira the remover of physical ulls Any such conscious removing of ill implies desirt which means inflow of karmic matter into the soul in the Liberated state thus 19 Impossible therefor the titl Asras a attributed is only in name. (11) tal 977 Stharana Asraias attributing fearfulness to a black and hudcous 1m1ge or gentle kindness to the p cture or statuu of a philanthropist. Here'the image or status lias no thought of frightening or pleasing us and therefore it simply attribute these IT Asrala - inducing qualities to it (111) 4077 Dravya Astara As a man whom we have obscried to be angry, is not so now and we still say * This is a wrathful - man (10) *** Bhava Asrava Spuaking of thy inflow only where It exists, cg, the inflow duc to anger in an angry man. IV (1) ART Nama Bandha Bundha O God sou sraotc my enemies Hure the act of smiling implics desire and tiercfor bondage But a liberated soul can have nothing to do with it It is only attributed bondage (11) her, Sthapana Bandha As a group of sculptur representing a butcher, slaughtering a cow or a huntur killing a shc-duur Here the bondage du to the slaughtering and killing is represented by the sculpturt. (111) 774 Dray) a Bandha As a man who has worked away the bondage of karmic matter due to say an act of stealing and has be. com a pious man is called a thief as if the old bondige still clung to him (iv) 24, Bhara Bhandha Predication of bondage only slice. 1t cxists. As a liar is bound by the matter due to the lic. V # Samvara, (1) ana # Nama Samvara As an angry but wak man; not returning the blow of his assailant walks away in silence To say that he has a very forgiving spirit, 2 Nama Sa: mura, because forgiveness implies the stoppage of the inflow of karmis du. to anger and it is not present her (16) at 17, Sthapana Samı ara As in the figur. or statuu of a woman who looks the sury picture of chastity Here the stoppage of the karmic infiow #hich unchastity would liave causar represented by ter ·12 Tatvartha Sutram (11) 14 Drusa Sam ara As calling a MT Tottankara beforc le bus renounced the world, a 449 Vitrage or free from Brunclimunt is Dravya Samara He is not a Vitarga yet, but is ure to become to (11) 43 44 , Bara Sami ata Speaking of 'F Sami ara, as it really Lists Co calling only that man art Vitraga, who has subditud all his passions VI 147171 Nirjara (1) 774 fa-ra , Nama Nurjara Aman 13 <cemingly engaged in austerities, but lus thoughts stander out to worldly objects He is not really ridding his soul of matter If one who does not know this says that the min is getting rid of karmas, it would bc Nama Nirjara i e, attributing Norjara where it does not Ieally exist (11) fra fa Sthapana N17 ra C&, the representation of Norjara by the contumplative posture of a saint in a picture or in an image (111) 30 favn Draija Norjara As saying of a AM Tirthankara when he is still a housc-holder, that he 19 born ascetic Thus 13 Draga Nirjara, as the Torthankara is sure to become an ascetic and get rid of karmic matter (11) 1af710 Bhara Nuzara. Attributing Nurjara when the shedd ing of karmic matteris actually going on VIII A. Moksa (1) amata Nama Moksha As a much harassed debtor on paying off his last debt may exclaim "This is my liberation This can not mean Moksha and yet word used connoted it, Moksha is claimed by one who has not got This is only 719 #1: Nama Molsha (1) Sthapana moksha eg Liberation is represented by the figure of a f Siddha This figure is an image of brilliance, as the Liberated Soul are described to be in kuh, Sidha Khsetra, the half-moon shaped space at the summit of the Universe which is the abode of Siddhas (11) 77 Dravia Molsha To call the Arhats, Siddhas Arhals are sure to become Siddhas, but 75 Arhats they are not Siddhas (1v) A3 Bhara Moksha Attributing Moksha only to Libetated Souls it ·First Chapter 13 SUTARA 6 प्रमाण नयरधिगम (६) Pramana Nayaradhı gamah--(6) #f777 Adhigama is knowledge that is derived from tuition exter. nal sources eg precept and scriptures It is attained by means of) Pramana and Naza 44729 Pramang Authority by means of which we test direct or indirect right knowledge of the self and thc non sell in all their aspects 74 Naya a stand-point wluch gives partial knowledge of a thing in some particular aspect of it Note-Right belief is not identical with faith its ruthority is neither external nor autocratic It is reasoned knowledge sort of a sight of a thing You cannot doubt its testimony So long as there is doubt, there is no right belief But doubt must not bu suppressed It maust de destroyed Things have not to be taken on trust. They must be tested and tried by cuery one on selt This FE Sutra lays down the mode in which it can be done It refers the enquirer to the first laws of thought and to the universal principles of all reasoning that is to logic under the namics of *** Praman and 7 Naya It is a CT Pramana is authority It is (1) 4* Pratyaksha 1 e direct self evident Like -- Avadh: Visual 47 *** Manapraryaza Metal and r Kerala Perfect knowledge (1) परोन Paroksha Mediate Indirect Like - Mat Sensitive and Shrutt Scriptural knowledge, 4 Naya is stand point It is (1) s4 Dravyarthika Substantial or (2) 4141# Paryayarthika Modal? The most prominent use of standings Syadı ada or mauptan Sapla-bhangi Naza carte View of specch of seven kinds From some point of view a 272 unpredicable, and again is and is able, is and is not and is unpreds- * ·14 I atvartha Sutram Thus a (1) 477 21 Sjat Asti i e from the point of view of its own is own subjuct matter place time and nature the substance is I e cxists as Itselt, (2) an Syat Nastı ic from the point of vieu of the subject matter, place time and nature of non-substance it is not 1 c. It is not non-substance (3) 447 sifa afis Syat Asti Nasti, i e from the point of view of the same quarternarg relating to self and non substance it may be said that substance is and is not if we make the statement successively (4) kari stara Syat Araktıa ic if statement under Syat Astr Nast: are attempted to be made of once it can not be done a substance is unpredicable. (5) Fira taka Sjat Asti Avaktavya i e from the point of view of its own quaternary and at the same time from the joint quarternary of itself and non substance, substance is and is also unpredicaple (6) Rita Ty79 Syat Nastı Avaltavya, i e From the point of view of non-substance quaternary and at the same time from the joint quarternaty of itself and non substance substance is not and is unpredicable (7) BF afty arfa TTH Syat Ast: Nastı Asalta, 1 c from the point of view of its own quaternary and non substance quaternary and at the sime time from the joint quaternary of itself and nonsubstance substance is and is not and is unpredicable ( Seu Panchastıkaya Gatha 14 ) There are the Universal instruments for acquiring all lands of knowledge, But there are particular ways in which they can be usefully applied to tight belief Thosc ways are given in Sutra 7th and 8th Sutra 6th gives the means of acquiring sfata Adhigama Sutras 7th and 8th give the modes of cmploying those means ·(1) Abhyantara internal It is the making IS. of the Tatar Darshana Mohanıza or the belief obscut38 enduring of great pain contemplation of the image ciche Evr414 (1) 17 Nisargaja intutive eg temembesar 24 7 or Tirthankaras and observation of the miracukas pats (11) san Adhigamaja acquired, eg by the Tot (1) VR Internal It Is the soul ael in which in 15 First Chapter SUTRA 7 निर्देश स्वामित्व साधनाऽधिकरण स्थिति निघानन ॥७॥ Nirdesa svamitya Sadhanadhi karana sthiti vidhanatak Adhigama is attaind by (considering a Principle or any sub stance with reference to its for Nordesh (Description Defensions FAITHE Svamstva (Possession Inherence 7 Sadhan (cause) TV Adhikarana (Place) fraft Sthiti (Duration) *d from Vidhana (Diviston) Everything can be known by being treated in these situaeg man He may be described as a rational animal the qual es c rationality and animality inhure in all human beings the cause of being a man is the sum total of his own karmic energies which cang through his parents caused him to be born in the world is trab depends on his birth place being such as human beings can be found it his duration 1e his life is determined and limited by tras as c F" Az u karma and according to hts nationality be may bed into English French German American Japanese etc., com We shall subject right belief to this six fold treatment Fater Nordesha Right belief is belief in things, ascatured a they are Fafana Stamıtva Generally it inhere sin souls vehich are capyhet! attaining liberation and only in those who have got a tra le mig TART Samanaska, 414 Sadhan Cause of right belief Leand Anantanubandh Kashasa the 4 over feeding pasting (2) 419 Bahyya external This is of two kinds - celestial beings the scriptures TV Adhikarana is also belief depends.

·16 Tatyartha Sutram (2) External It's tware Trasa Nadı, mobile channel, 10 that part of the Unis ersc out side of which living beings with only onc wense we found. 14 Sthit: The smallest duration of right belief is one * Si Jaghanya Antarmuharta le minimum, which consist of one 777 Aial and one ATT Sanyam instant One Avalı is the twinkling of an cyc In one Avalt there are Jaghanga jukta asamkhyta, of minimum plenteous innumerable Sangam A H Sanyam is an instant or unit of time ie the time by an atom of matter in passing from one rung Pradesha, ie, from one point of space to the next +72 Utkrishta or maximum Antar muhurta is equal to 48 minutes one Sanayam The longest duration of right behef is enternity, I the night bulief of liberated souls f+49 Vidhana There are three main divisions (1) ff Aupashamıka arises when the right belief deluding karmas and the four 47 7ft 4414 Anantanubandh Kashaya, ie, anger pridu, decict and greed which feed these karmas are made Inor'urative (2) Tafiti Kshayopashamika, arises when there is part destruction subsidence and operation of the right-belief deluding karmas and of the error-feeding passions (3) ST Kshaj ak arises from a total destruction of the above Tlus bchef last for ever In a similar sıx fold way the other principles a Jua 1 Azia ctc must be treated SUTRA 8 सत्सरया क्षन स्पर्शन कालान्तर भावाल्प बहुत्यैश्च ॥८॥ Sat Samkhya Ksetra Sparsana Kalantra Bhavalpa Bahutvashch (The eight principles are known) also by (1) P7 Sat Fxistence (2) Sambhja number; enumeration of kinds or classes (3) Kshetra place where the thing is found at the present tim, (4) Ea Sparshana Extent or the amount of space touched by it in all ages (5) Kala Time ·First Chapter 17 (6) Antara Internal (ol Time) (7) Bhava Quality : e that determinateness wluch is one with the being of the object (6) - Alpa bahutia Quantity, the bring so much with Teference to a possible more or less, measurable or numerable amount By these 8 ways a Jua etc can be knosti cven more fully than by the 6 ways given abote eg Ar Jura M Sat Juva exists. This is inferted from the fact of conscious ness which is a characteristic of soul, and not found in any other substance. This consciousness persists in the soul in all its condic ions of existance HanSamkha There is an infinity of souls This is obvious from the infinite forms of embodied souls. Kshetra. Soul is found in the whole Universe. 1981 Sparshana At some time or other the soul touch the whole Universe FP Kala. The duration of soul is enternity * Anlard. This means the interval betwen # condition of soul and its regaining that condition once more after losing it For Example a soulis embodied as a man then he transmigrates to other forms of existance and then once more is embodied as a man, the interval between the two human embodiments is called Antara the Bhara The soul has five kinds of vibrations e 8, far Audagika ie the vibrations set up in a soul by the coming into Operation of the karmic matter F Alpa bahutya This is naturally compartive There are more souls embodied as vegetable souls than air souls and more as air souls than water, and more as water souls than uarth souls and mote as earth souls than fire souls Now take the case of Liburated souls # Sat Existence is permanent in substance i e in Jiva but there is natural brought-activity which oning to time may be said to be different or distinct for each passing moment The test of R Sat is the inherence in the object considered of the threefold qualities of Birth Decay and Permanence Birth and Decay both refer to the coming in to and going out of existence of condition The substance of course continues the same 1 Samkhya Number Infinite Kshetra Place At the end of Loka ·15 Tatvariha Sutiam *1312 Sparshana Possible extent (Obbit) From the place of the soul attrining liberation to the send of Loka Any point 21 diras may be beginning because the liberated soul attains Siddhadhood there, and then its only patural and final movement is vertical and only up to the end of Loka Fr Kala Time (Rcal) The liberated soul takes one samaya to reach the end of Loka It retuins Siddhahood for an Infinite time a Antara Interyal of time Between one soul attaining, liberition and another, there may be an interval of one Samyam and at the most of 6 months. As to space every liberated soul has a form and it is distinct from that of the other liberated souls But form is not necesarily an attribute of matter It is the quality which myses 1 substance occupy space which is called its pure formi It should be remembered that matter is not the only substance according to Jamison There are five others; one is space Space gives place to everything else 19 Bhaia Quality It's onn ufomiteti Parinamika activity is souls otin quality It's possession of the infinities of conation knowledge power and bliss is its quality from another point of view. se the absence of Karmas which obscure these 297 454 Alpa-bakutva Quantity The size of its form depends upon the size of the body of its last mundane incarnation It is not iceable that Eustence and number are really variants of pay Dravya Sub&tance Place and Possible Extent really variants of a Kshetra Place Time and Interval really variants of 17Kala Time and Quality ahi Quantity really variants of a Bhard Quality 1 5 1 SUTRA 9 मतिश्रुतावधिमन पर्यायकेवलानिज्ञानम् ॥६॥ Mata Shrutavadhi Manah paryaya Kevalanı Jnanam Right know ledge (is of five kinds) 7, ufa Mati Sensitive knowledge Knowledge of the self and the non-self by means of the sen us and the mind 7 Shruta Scriptural knowledge Knowledge derived from the reading or preaching of scriptures or through an object known by sensitive knowledge 7 1 ·First Chapter - 19 1 A Aiadhi Visual knonledge Direct knowledge of matter in various degree with reference to Dravja subject matter Kshetra space; ap Kala time and #7 Bhala quality of the object known, मन पर Manah paryay Mental knowledge Direct knowledge of another s mental activity about matter Kerala. Perfect knowledge. Omniscence knowledge of all things in all their aspects at all times Each of these five kinds of knowledge can be considered in its aspect of the knower the knon ledge and the means of knowing so far as the soul is concerned. The Outunrd substances which are known are not included in this het te Shruta or scriputural knou ledge is also called era a Anta Vachana 517 Aganta 37 Upadesh निहम Athaba प्राम्नाय Amnaya प्रजनन Pravachan जिन पनJina Vachan - SUTRA 10 तत् प्रमाणे ॥१०॥ Tat pramane They (c., five kinds of knowledge are) the two Pramanay (and no others) Pramanas are of the kinds *** Pratyaksha Direct. This is Visual (wafu) Mental ( 9718) and Perfect (7) knowledge a Paroksha, Indirect This is Sensitive (na) and my Scripeural knowledge- But other systems of Philosophy believe in the folloning Prainanas a Chans aka believes in 77 Pratsaksa (Perception) only gaffer Buddha and Vatsesika believe in Perception and me Anumana (Inference) ·20 Tatvartha Sutram ats Samkhya, believes in Perception, Inference and 779 Agamd (Trustworthy affirmation ) 691 Narsayıka believes in Perception Inference Trustworthy affirmation and 379 Upamana (comparison ) Aram Mimansaka believes in Perception, Inference Trustu orthy affirmation, comparison 54.91€ Arthapattı (Frecumption) and 777 Abhava ( Privation ) SUTRA 11 प्राद्यो परोक्षम् ॥११॥ Adyeo Paroksham The first to kinds of knowledge, 1 e, afat Sensitive and ** Scriptural knowledge, are te Paroksha i e Indirect or Mediate Indirect is so called as it is acquired by the external help of the senses (including the mind) or the Scriptures or by the internal help 1e by the partial subsidence, destruction and operation putura Kshy. opsham of the knon ledge-observing karma SUTRA 12 e प्रत्यक्षमापत् १२ Pratyaksha Manyat The remaining three i e Avadhı visual, direct material knowledge aa 994 Manah paryaja Mental direct mental knowledge and 497 Kevala Perfect knowledge are 4* Pratyaksha, i directly known by the soul itself without any external help Of these the Visual and Mental arise on the H Kshazopashama destruction subsidence of knowledge-obscuring karmas They are called & *** Deshapratyaksha, Incomplete direct knowledge by Kevala arises from total destruction of knowledge-obscuring karms This done 13 # 999 Sakala Pratyaksha or complete direct knowledge ·F1st Chapter SUTRA 13 मतिस्मृति सज्ञाचि ताऽभिनिबोधइत्यनर्यान्तरम् ।।१३।। Matih Smriti Sanjna Chinta Bhınıbodha Ityanarthantaram Af Malt sunsitive knowledge (connotes) the same things as man Smrit (rememberance of a thing known before but out of sight nox), An Sanjna also called trifaza Pratibhinana recognition (rememberance of a thing known bufore when the thing itself or something lilar or niarkedly dissimilar to it, is present to the senses nou), fx Chinta or af Tarka Induction (reasoning or argument based upon observation If a thing is put in firu its temperature would rise), fufyat Sabhinibodh or Anumana (Deduction Reasoning by inferences e g any thing put in fire becomes heated, this thing is in fore, therefore it must be heated) Each of the last four is based upon the one preceding it eg rememberance is based on sundimise knowledge We remember John, because we have seen him before We recognise his picture because we remember him and his picture is before us This R$! Sangna or recognition is based upon our rememberance man Smrt of John which is itself based upon our afu Matt sense knowledge of John when we saw him as also upon our sense knon leege of the picture before us Induction (Chinta) is based upon recognition, We see the sun rise in the same way every day We see men dying the same or Similar phenomena take place We remember and recognise these phenomons By induction we say the sun rises always and all men die Having stered up our observations in the above induction we can make use of them in deduction or Anuman and argue The sun rises every day therefore it will rise to-morrow All men dic therfor. John will die These five are called afa Matt and they arise on the Ashajo pashama, destruction-subsidence or the subsidence, destruction and operation of the Sensitive knowledge obscuring karmas ·Taltartha Sutram SUTRA 14 afafanfafisclafant 118811 Tadındriya nindriya nimittam It is acquired by the help of the f Indriza, senses and na anındrija, i, e, mind f29 Indriya is so called because Indriya means the soul and the sense-organs are an index or sign of that soul walaza Anindriya or $570 Antah karana, mind is so called to distinguish it internal character from the external sensus It is also called fz4. No-Indrza, or quasi-cense In Jainism it is an organ which is made of subtle matter called a Manovargana or mental matter Its form is like a lotus with eight petais near the heart SUTRA 15 अवग्रहहावायधारणा Avagraha havaya dharnah They are 74 Avagraha. It is preceded by . Darshana or conation, tendency towards an object. Conation is the consciousness which af13es at the moment when the senses are merely awakened towards the object but before they gain even the slightest describablu percepuon of its sensible qualities. Aragraha or perception is the definite or indefinite but distinct apprehension of the object, c g seeing a white object in the distance we know that it is white but do not know whether it is a man or a pillar etc. It is also callcd, 50 Grahana, sman Alochana or 144 Aiadharana vai Tha Conception. Here we deal with the contents of perception and picking out separate qualities from the continuous wholc which we perceive group them together it is the under-mined dut" definite knowledge that the thing must be this or that It is accom panied with a desire to ascertain what it really is eg to argue that the while object must be a pillat This knowledge is the nearest to the next kind, 1 e, Juedgment It is also called 9 Uha ař Tarka, परिचा Panksha, विचारणा Vicharna or जिशामा Jiunasa ·First Chapter 23 217 Asaja Judgement It is ascertained knowledge eg that the white object is a pillar and not a man. It is also called T4 Apaya qva Apagama ili Apanoda STN Apavyadha wa Apeta sia Apagata & Apavddha or 9137 Apanutta MET Dharana Retention. Keeping things in the mind Memory of Judgements Firm and indelible grasp of the knowledge of the Avaya or ascertained kind. It is also called farfe Pratipattı UTC Aadharana a Avasthana 244 Nischaya, 494 Avagama भववोध Avabodha OT SUTRA 16 बहु बहुविध क्षिप्राऽनि सृताऽनुक्तध्र वारणा सेताराणाम ॥१६॥ Bahu bahuvidha kthipra nisrita nukta dhruvanam setaranam Qf many, many kinds quick hidden unexpressed lasting and ther opposites Each pme pfetje fpir lomds om Sutra 15 has twelve eubdivision se each one can relate to twelve kinds of considerations These 12 te as Bahu More Many in number or much in quantity as perception of a crowd of people or a huge stack of hay VF Eka w Alpa one in number or unit or quantity as percep. tion of one man or of a glass of water agfruBahuradha of many kinds as perception of a man with a dog, ne of tro kinds of object perceived Ufa Ekaridha; of one kind, as perception of a flock of sheep Kshipra, quick e g perception of an Express going full speed fa Akshipra Slow, as perception of a snail crawling by 4 T Anisrita Hidden, (perception of a ship from seeing only its funnel above the horizon f1 #Nisrita Exposed perception of an open thing uke a book on a table # Anukta Unexpressed: not described perception of thing which has not been described to us as that of an animal not known. 37 Ukta Described; perception of what has been described eg perception of a horse or cow, described in a book ·24 Tatvartha Sutram Na Dhruva Lasting, perception of a mountain 94 Adhruva; Transient; perception of a flash of lightning As perception or Avagraha is illustrated above so Iha, Avaya and Dharama liave to be treated Thus we obtain 12 x 4 -48 divisions of senses knon ledge through any one of the senses. As there are five senses and one mind the total kinds of sense-knowledge are - 48x(5+1)=48x6-288 SUTRA 17 TÜFL 1194911 Arthasya The 288 refer to, je ve of determinable sense objects, (e thing that can be touched, tasted smelt, seen, heard or perceived by the mind) The 288 sub divisions of knowledge relates to determinable Suose objects SUTRA 18 27 ESTAT FETTUE 18511 Vyanjanasya Vagrahah There is only perception Asagraha of Vyanjana i c indeterminablc object (1 e of a thing of which we know very little so little that we can not proceed to the Iha Conception Avaya Judgement and Dharana Retention of it) It can be only the subject-matter of four senses namaly touch, taste smell and hearing It can not be the subject matter of sight and mind which can acquire further knowledge of anything before them, e & we hear a sound but it 19 so slight and sudden that although we are sure that there was a sound we can not determine its charactet of origin Thus there is no Ina conception Avaya Judgement or Dharma Retention of Vyanjana an indeterminable object But if the object becomes knowable as the sound in the last illustration by repetition then the perception of it may become sutazArthavagraha e perception of a 974 Padartha or determinable sense-object as distinguished from 17371124 Vsanjansagraha Perception of 777 Vsanjana or an indeterminable sense object.

·First Chapter 25 SUTRA 19 न चक्षुर निद्रियाभ्याम् ॥ १६ । Na Chakshu ranindriya bhyam This is not possible to the eye of the mind (It is possible to the remaining four senses. ) Thus the kinds of perception of indeterminable objects are 18 ie the 4 senses can cach know as indeterminable thing in its 12 aspects of Bahu, etc Thus the total number of kinds of sunstne knowledge is 288+48-336 SUTRA 20 श्रुतमति पूर्वद्वनेके द्वादश भेदम् ॥ २० ॥ Shrutam matıpurvam dvyaneka dvadasha bhedam Shruta or Scriptural knowledge is always precedc by sensitive knowledge It is of two kinds one of which has twelve and the other many divisions A man fears thu word Ship this is sensitive knowledge The sound raises the qualitics of a Slup in bis mind as he may have read or heard of them this is Scriptural knowledge It is of two kinds To Anga-pravishta contained in the Angas There are 12 Angas Angas-Vaha out of the Angas Thisc non Anga Scriptures aft of many kinds Shruta literally means that which is huard (Sr to livar ) Scriptural knowledge is of two kinds (1) Verbal lettered (71A1Aksharatiraha) (2) Non verbal letterless (# Anaksharatmaka) Verbal scriptural knowledge is derived from words which aru composed of letters ( Akshara) spoken or writtuis as when the cyesues the written word or the 11t hears the Spoken word soul The wing and hearing gives us merlly sensitive knowledge (Mato juara) What more we think about the mining ind connotatoil cf the word soul is scriptural knowledge It is called verbal because it is derived from our sensitive knowledge of thy word 'soul ·26 Tatvartha Sint Non-verbal scriptural knowledge is derned from all kinds of sensitive knowledge except those kinds wluch can be reduced to words written or spoken You feel cold air, the knowledge of coldness is sensitive knowledge by means of touch of the skin If you do not like it and infer that it is unpleasant, it is non-verbal scriptural kno, ledge It is derived from your knowledge or feeling of cold, which cannot be reduced to a mere word written or spoken Verbal scriptural knowledge is possible only in rational beings All the irrationals have only non-verbal scriptural know ledge. Their sensitive knowledge also is confined to perception (Avagraha) by all the 5 senses except the eye The rationals have non-verbal scriptural knowledge also Verbal scriptural knowledgo is also called Shabdajnana or Shabdaja produced by words Non-verbal scriptural knowledge is also called Lingajamya or Lingaja produced by signs (Gommatasara, Jika Kanda Gatha 314) THE ANICENT JAINA SACRED LITE RATURE The knowledge of a Shruta (2797) may be of things which are contained in the Angas (Sacred books of the Jainas) or of things outside the Angas There are 64 root letters of the alphabet or representations of sounds. Of these 33 are consonats 27 vouc (e 1 slight, long and prolonged 3 kinds of cach of the 6 vowels and mixed Sounds anusuara visarga kh hkh hp hph ) which help in the formation of Compound letters ) The total number of possible combinations of these 64 simple letters into Compound of 2,34, or more upto arc the letters (Simple and Compound) of Shruti in its entirety This letters in a middle foot (FAIT ) of the Paramagama gives us the number of reet Padas 9 of the Angas as 11, 28, 35 80,500 The remaineder 8 10 80 175 gives us the letters of that part of Shruta which is not contained in the angas This part is divided into 14 Prakırnaka, such as Dasa Varkalika Uttaradhazan & c SUTRA 21 भावप्रत्ययोऽवधिदेवनारकानाम् ॥२१॥ Bhava pratyayoavadhır deva narakanam Birth-born visual knon ledge (13 in born) in celestial ani hellish beings Thc Dravyas are 6, 41, TP TI, Y, ET137 SITT ·First Chapter Celestial and hellish beings have visual knowledge by birth and they have it till death just as human beings have sensitive and scriptural knowledgu. Celestial and hellish beings have sensitive and scriprural knon ledge also SUTRA 22 क्षयोपशम निमित्त पडविकल्प शेषाणाम् ॥२२॥ Kshayopashama nimittah Shad vikalpah Sheshnam (The other kind of Visual or direct material knowledge is) of sıx kinds (and it) arises from the part destruction part subsidence and part operation (of the Karmas which obscure Visual or direct material knowledge) (This is acquired by the others ie by human and sub-human beings who are possessed of mind) This is called gum Guna-pralzaya or acquired by merit as distinguished from in born Visual knowledge Its 6 kınds are - wyrul Anugamı Accompanying Visual knowledge That which goes with one to another place or er en another incarnation sya rufit Ananugami Non Accompanying Visual knowledge That which does not go with one but is lost AT Varddhamana Increasing That which goes on increasing &79972 Hryamana Decreasing That which goes on decreasing gafia A asthita Steadfast That which Ittains the extent which it had when it arosu अनवरिबन Anarasthita Changeable That yluch increases ometimes and decreases on others These 6 kınds are due to the greater or less purity and inten aty of right belief, etc Visual knowledge is also of 3 kınds (1) grafa Desha Avadha Partial Visual knowledge This alone 19 Anaasthita changeable (2) El Parana Asadhs High visual knon ledge (3) atafa Sana Avadh Full Visual knonledge These two extend upto Perfect knowledge They are never Ananugami non-accompaning nor-Hiyamang decreasing ·28 Tatiana Sutram Partial Visual knowledge is fallible the timining tho aru infallible In these two thert is no wrong helief or vowlessness it ro Gommatasara Jua Kanda, Gatha 374) SUTRA 23 मजुविपुलमतिमन पर्याय ॥२३॥ Riju Vipulamalı manah Paryayah Mental knowledge (is of tuo linds) - af Rujumatt Simple direct knowledge of complex mental things eg of what ? man is thinking of now along with what he los thought of it in the past and will think of it Thic thoughts aluch can be directlo hnoan by mental knowledge must relate to matter Simplı mental knowledge 19 of 3 kinds according as the subject of it 18 th matter and form of thought about the simple activity of body mind and speech which has been thought of in the mind of another (see I K139) It knons the material objects of all the three times pact present and future thought of by any soul in the present Complex menral knowledge knons what has been thought of in the past and will be thought of in the future (JK 10) It is of 6 kinds as it knows matter and form of thought about simple and complex activity of body mind and Epauch thought of by another (K 439) SUTRA 24 fara sfat marian agradat 117811 Vishuddha Prati patabhyam tadvisheshah Their differences are 7s to ) purity (ani) infallibility SUTRA 25 विशुद्ध क्षेत्रस्वामि स्वामि विषयोऽध्या वधि मन पर्याय ॥२५॥ Vishuddh Kahetra swami vishayobhyam vadhı manah paryayah Between Visual and Mental knon ledge the diffrences relate to their rutity, place person of inherence and subject-matter ·First Chapter 29 SUTRA 26 मति अतयोनिबधो द्रव्यस्य सर्व पर्यायस्य ॥२६॥ Mati shrutyo nirbandho dravyasya Sarva paryayeva The subject-matter of Sonstiic and Scripturn! Lnon lcdg. is all the six substances hut not in all thuir moxifications SUTRA 27 रपिश्वा बधे ॥२७॥ Rupiahya yadheh Matter (and embodied soul art th subject mattur) of Visual (hnowledge but not in all thuir modifications) SUTRA 28 तदनन्त माजा मन पर्ययस्य ॥२८॥ Tadananta błaja manah paryayasya Thu infinitesimal part or the subtlust forin of thirt (sluch can le known by the inghest visual knowledge is the subject marter) of mental (notkdge) Sana ai aihı or full visual lnoul dg anons one on Refu nialt simple mental knowl. Je knows in infinitesimal part of anatomic an infinitesimal d grin of its attributus This degree is called Ausbhaga practichcheta or an infinitesimal part of its contittents Complex mental inoxidge (FITTAA Vipula mari) knows an infinite imal part of the subject matter of simple muntal Inoxledge. (See al o Chapter V Sutra 10) SUTRA 29 मर्व द्रव्य पर्यायेषु वेयलस्य ॥२६॥ Sarva drayya paryayesu kevalashya (The subject matter ) of nutfect Inowledz (is) all thic substan ces ( and all their ) modifications ·30 Tatiartha Sutram SUTRA 30 एक दीनि भाजानि युगपदेकस्मिन्न चतुभ्य ॥३०॥ Ekadını bhajani yugapade kasmınna Chatubhyah Buginning from the first onwards in one (should) at 1 time as to their distribution (there can be found) upto four (hinds of knowledge All mundane souls escept the omniscient always have at lcast INO, 1 c, sensitive and scriptural Inowledge. SUTRA 31 Afa qarsaaut faqaz 119811 Matı Shruta vadhayo viparyayascha And Sensitne (Mat) scriptural (Slyuta and) Visual (as adhi) (knowledge to also) trong (know ledge) It is called wrong because unless there a Mght belief, know- Iudge cannot be called right It is characterised by Sunshas a doubt (This is formed in sensitive and Scriptural, but mulut in Visual knowledgo Dipar aja periersity mistake opposite of truth, this is found in Visual knowledge also ) and Anadhyar avya wrong knowledge caused by carelessness indifference or confusion ·3n The points of vleu re! Figuratie, general denbutive acrual First Chaptr SUTRA 32 सदसतोरत्रिपाद्यच्छोपालनधान्तमत्तवत ॥ ३२ ॥ Sadasato ravisesa dya drichhopa labdhe runmattavat From lack of discrimination of the real and tbe unreal (the soul Aith trong knokledgel like a lupanc know's things according to his On binas. Wrong knowledge may bu (1) Taf7791 Karang ipar, aja mistaking the cause of a thing is that the passions fit primanly caused by mattert, whereas they in the thought activity of the soul of which Katras 1re an ausiliars caust 12) 277 Bheds bheda mparsaya pervers, confusion of cause and effect mistaking the true relation of cause and effect holding suparation in identical and identity in really seperate things as hold ng that attributes and their substances are separate nd 3) 1999 1997 Swarupa uarzaza mistake in the nature of character of a thing As idealists believing that form and colour are nothing they exist only in knowledge 1948 Pipars aja is also of 2 kinds (1) *** Sal na mistahe arising hy ones own self without any preaching of another All ar. Sahaja excupt che next (21 sep Aharza mi take due to another's preaching , this is tsong criptural knowledge caused by eegotiye browledge zhrough the ears So much for Pramana SUTRA 33 नेगममग्रहव्यवहारजु मुत्रादपमभिन्वय ता नया ॥ ३३ ॥ Nagama Sangraha Vgavahararisu Sutra sabda Samabhi rudhai Vambhuta nayah 4 descripta s speciác, active ·306 Tatyartha Sutram Note 1 Dravyarthika or Samanya, substantial, Utsarga Anusyritto relating to the substance Its sub kinds are - 1 Nargama Figurative, Not literal Taking something for granted Speaking of a past or future event as a present one Speaking of a thing in hand as a completed fact. It is of 3 kinds relating to past present and future e 8, saying on Divali day "Lord Mahavira attained liberation today' 13 used figuratively of the past Similarly for future or present A man is going to book his passage to Australia and being asked where he is going, he says To Australia or when the cook is lighting fire and some one asks her what she is doing she may answer I am cooking", altbough she is only preparing to cook. The present 2 Sangraha General or Common A class as a whole. A class of things, denoted by the same word As Drar ja applied to six draujas, man; tiger etc 3 Vs avahara Distributive To divide or separate a general term into its classes orders kinds and species Draija'is distribuced into six drayyas, souls into mundane and liberated Note II. Paryayartnika or Visesa Apavada Vyavrıttı Model relating to the modification of substances This 18 Ryu Sutra 1 e, the actual condition at (1) A partia cular instant and (2) for a long time. They are called sukshma fine and stkula gross respectively, eg a soul with a good thought for an instant or a man with human condition for a life time 5 Sabda Descriptivt This includes grammatical correctness and propriety of expression From this point of view we can use the present for the past tense plural for the singular number feminine fot the masculine gender etc At the use of the present Itnse in describing the events which happened in the past eg in 1066 AD We see the Normans attack the Anglo Saxons or conquer their country or the common use of 'you' for one man, or a boat which is generally called 'she" to be named, Lord Nelson or

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·30 d Tatvertha Sutrant which sau cueded another modification It 15 Paryana proper Notc VI Each of the susen stand points has a greater extent or denotation than the one which follows it Nagama has thus the giustest and Ebambhuta the least extent Nai gama deals with fuai and unreal Sangraha with real only V yaz ahara only with a part of the real Ruju Sutra with only the pre ent condition of a part of the real Sabda ith only the espression of the rtal Samabhirudha with only that particular expression which applies to the thing in its present activity Note also that each of the ser en naz as is dependent on the one preceding it The Principle stand points are 7 But in practice, the stand points can obviously be many more according to the point of view from which the things considered or spoken of That other systems of plulosophy recognise the following topics (1) Bauddhas They tucognise tbc 5 Skandhas (Khandhas) of Aggregates or groups Vunana Consciousness Vedana Focling Sanına Perception recognising and naming Sanskara (San, haru) 51 other mental accompaniment specially will that arise when conscioueness is submitted. Rupa Material or body (2) Warsazikas 16 Padarthas namely Pramana Prames a Sanja Doubt Praj juna Dristanta Sidhanta Aray Tarka Nirnaya Vada Jalpa Vitanda Hetrabiasa Chhala Jati Nigrahasthara (3) Varsesika 7 Padayth as namely Drassa Guna Karma Samam3 a Visesa Samai age Abhara (4) Samkha 25 Tatias mamely Prakritz Pradhana Ahankara Karamendrija 5 Jhana endnju 5 Mana 14 5 Tanmatras (Sabda Srarska ruda rasa gandha) Bhutas (Furth water fire air spic) Purusa Norskara self; pure and perfect soul ·दूसरा अध्याय CHAPTER II SUTRA I. प्रोपशमिकमायिको भागो मिश्रश्च जीवस्य स्वतरवमौदयिक पारिरणामिको च। Aupashanaikakshayikau bharau mishrascha Jivanya wastatramaudayika paribamikau cha. The soul's ord thatness Le thought activity (13 of fisc kinis) (1) Tax Aspashamika Subsidential (That which rises from the subsidence of a Karma of the d. luing kind) (2) Kshazika, de structive, Pundial (That which 114s trom the destruction of Karma's eg. the $7 Ghat131, destructure Kayma's) (3) * Afishra Mixed (1 t, otirfak kshas madriba desturtnc subsidential, that a hich tccs from the partial destruction subs. Jence and operation of destructive Karmas) (4) PT Audasika op ratric (that Juch us from the out. atton 1 c, fruition of Karmas (5) fra Parinamika Natural (The souls oun natural th ought-actity, Independent of Karmas) The first four of these thought nature have reference to their Various causes The 5th is the on pure nature of the soul which is always there but in an impure condition, because of its being in conjunction and co-existence with three other thought-natures vi thos. Jue lo the subsidence (aupashamika) destruction subsidencu and operation (Kshayopachamika) or to the operation of harmas (Audayika) Here it is necessary to undurstand the distinction bets cen 8 kinds of Karmus There are 2 mau classes (1) af Ghatisa or Destructive karmas such aftach ond ellect the very nature of the soph ·30 d Taivartha Sutram which succeeded another modification, It is Parjala proper Note VI Each of the seven stand points has a greater extent or denotation than the one which follows it Naigama has thus the greatest and Ebarbhuta the least extent Nai gama duals with real and unreal Sangraha with real only Vyarahara only with a part of the real Ruu Sutra with only the present condition of a part of the real Sabda with only the expression of the real Samabhirudha with only that particular cepression, which applies to the thing in its present activity Note also that ench of the stron nanas 19 dipendent on the one priceding it The Principle stand points we 7 But in practice, the stand points can obviously be many more according to the point of view from which the things considered or spoken of The other systems of philosophy recognise the following topics (1) Bauddhas They rucognite the 5 Sbandhas, (Khandhas) or Aggregates or groups Vignana Consciousness Vedana Feeling Sanjna Perception recognising and naming Sanskara (Sankhara), 50 other mental accompaniment pecially will that arise when consciousness is submitted Rupa Material or body (2) Naizasilas 16 Padarthas namily Pramana Pramesa Sans)s Duuht PrajojanDrıstanta Sidhanta Alay- Tarka Mihava Pada Jalpa Vitanda Hetrabhasa Chhala Jat? Nugrahasthana (3) Varsesika 7 Pidarthas namely Drar la Guna Karma Samamga Vucsa Samaraja Abhara (+) Sankha 25 Talas namels Prakriti Prudliana Alamvara Karamendrija 5 Jhart-endrija 5 Mana dict 5 Tarinatas (Sabda Srirsha rupa rasa gandha) Bhutus (Larth vitet fire air space) Purusa Nirrikara self, Pure and perfect soul ·दूसरा अध्याय CHAPTER II SUTRA I प्रोपशमिकक्षायिको भायो मिश्च जीवस्य स्मतरवमोदयिक पारिवामिको छ । Aupashamikakabayıkau bharau mishrascho jiyasya sallalsamaudayika parinamikuu cha The souls own thatnes, i , thought activity (is of lise kindu) (1) KETTE. A spashamika, Subsidurtsal, That sich nies hom the subsidence of a Karma of the driving kund) (2) ghi Kstasiba destructn c, Purified (That which the fram the destruction of Karmas ef, the 4 dita Glalia deincrits Karmas) (3) Fai distra Alised (t e aulae A shnjoruamala destruc tuse subsidential that which teus from the partial destruction subs dence and operation of destructive Koymas) (4) ff Audazle amatun ¢ (that which to us from tlorura ation i E, fruition of Karnas (5) fragia Parinamika Natural (The souls own satural tb ought activty underındent of Karmas) The first four of these thought-naturc hasc reference to their various causcs. The Sth is the own, pure cature of the fout which is also there but in an impure condition buca 35L of its buing in conjunction and colletence with chree other thought natures viz thout due to the subsidence (aurashamika) destruction subsidence and operatiin (Kshayopashamika) or to the operation of Karmas (Audayika) Here it is necessary to understand the distinction bctucen 8 kinds of harmas There are 2 mala classes (1) sifa Ghatija or Destructive Kards winch attach and ellect the very nature of the souls ·30d Taivartha Sutram which succeeded another modification It is Paryaya proper Note VI Ench of the ser en stand points has a grcater extent or denotation than the one which follous it Naigama has thus the greatest and Ebambhuta the least extent Nargama deals with real and unreal Sangrahu with real only Vvazahara only with a part of the real Riju Sutra with only the present condition of a part of the real Sabda with only the espression of the real Samabhirudha with only that particular expression, which applies to the thing in its present activity Note also that cach of the seven naz as is dependent on the one preceding it The Principle stand points are 7 But in practice the stand points can obviously be many more, accordinn to the point of view from which the things considered or spoken of The other systems of pinlosophy recognise the following topics di Bauddhas They recogni e the 5 Skandhas, (Khandhas) or Aggregates or groups Vynana Consciousness Vedana Feeling Sanina Percuption recognising and naming Sanskara (Sani hara) 50 other mental accompaniment specially will that arise when consciousness is submitted Rupa Material or body (2) Narz az ikas 16 Padarthas namely Praman. Prames a Sansje Doubt Pragujutla Dnstanta Sidhanta Avayava Taria Nornaya Pada Jalpa Vitanda Hetvabliasa Chhala Jati Nigahasthana (3) Vaisesaka 7 Pndarthas namely Dra va Guna Karma Samami a Viesa Samaiaga Abhara (41 Samkha 25 atas namely Prakriti Pradhana Ahankara Karamendia 5 Jhana endnja 5 Yana Tonnats as (Sabda Sparsha rupa rasa gandha) Bhutas (Earth water fre air space) Purusa Narokara selt part and perfect soul ·दूसरा अध्याय CHAPTER II SUTRA 1 miyammanfaat arat fqerta para स्वतत्त्वमौदयिक पारिवामिको च ॥ Aupashamıkakshayıkau bhayau misbrascha pivarya wallatvamaydayıka parinamikau cha: The souls own thatness i e thought acinuity (13 of five kinds) (1) 447x Aupashamila, Subsidential, (That which 110$ from the subsider ce of a Karma of the deluding kind) (2) wfma Kshayika destructives Purifi_f(That shich nees (rom the destruction of Karma's ct, the 4 & Ghalija, destructiva Karmas) T (3) ft Mishra, Mised (s signift Kshajarasamihet destruc tive subsidential that wbich is from the partial destruction sub« dence and opuration of destructive Parnas) (4) pa Andayıka operativ., (that wluch rises from the opitation 1 e, fruition of Karmas (5) grofa Parinamika Natural (Tic soul, own natural thought activts independent of Karmas) The first four of these thought natutc bave reference to their various causes The 5th is the own, pure nature of the soul, hich is always there but in an impute condition because of its being in conjunchor and co existence ryth thize other thought natures siz those due to the subsidence (aupashamıka) destruction subsidence and opcration (Kshayopashamoka) or to the operation of Karnas (Audasika) Here it is neces52. y to understand the distinction betwem & kinds of Karmas There are 2 maig cl2<<< (1) 47 Ghatiya of Deetrithe Karmas whick attacha 2 ellect the sery nature of the sur ·32 Talvartha Sutram (2) 17 Aghatiya, or non destructive Karmas, which do not cífut the stry nature of the soul They are feeling, body family and agu Karmas 1 c thu trarr Vouanija 719 nama, 7 Gotra and St Ayu Karmas respectively Vedanja or Fluling the pleasure and pain bearing Karmas aft also Achatija Pain and plcacure are illusory more or less, becally they are duc to Vedanz u alting with Mohunisa Deluding Kamas and it is then only that the thought-nature of the soul is affected Thi Ghatija Karmas are four- (1) #40114 Jnarlar arntja Knowledge obscuring It simply obscurcs knowledge (2) 1714 Darshana 1 arnya conation obscuring It simply obscures conation (Darshana) (3) sait Mohanlja Duluding it intozicates the soul It 15 1 short of General of the enemy liost of Karmas It affects both rights-belief and tight-conduct It is like a solution of both right belief and right conduct It is like a solution of chalk in water The water is clouded and oraqut The solution may settle down and thu opacity bling lost transparency may bu restored to the water, or by processes the chalk my be entirely separated from the water and permanent transparency obtained Thurefore thus karmas can mcrcly subside or patially subside or partially sudside and partially be destro yed, or be entirely destroyed This alone can subside in the proper cn«c of the world (4) 711 Antaraja; Obstructive Karmas Thic5 thought-natures art, as they are found I In mundane soul fier, there is yr Udaya operation of Karmas in all Of course a mundan soul is one bound with Karinas Thu thought-naturt of soul is of 4 kinds according as it 15 thy result of 1 Subudince merely 2 Destruction merely 3 Operation murely All tlirel cumbind of thu Karmas and 5 its own natural thought activity 1 c its soulness and its capacity or incapacity of deing liburated, ·Second Chapter 33 II In Liberated souls there is no Udaya of Karmos because there are no Karmas to operate The soul rests in it own pure nature in its own thought activity The Ef4F477 Kshsıkabhara is identical with this when all the Kar. mas have been destroyed If only a few are destroyed, eg only right belief-deluding Karmas the mudane soul has a Kshazıkabhar a proper, which of course is not identical with Parinamikabhasa Thus Liberated souls have 2 thought activities - 1 That which arises from the destruction of all Karmas, and 2. Their own pure self-thought activity Bhava is the nature of the soul as affected by Karmas In its own pure nature It has its own bhaia the Parinamıka But in mundane souls, the soul is found bound with matter Tlus matter is constantly changing The change corresponds with a change in the soul also The character of this change is the cause of the different Bhavas in the soul Note That of fire thought natures each onc of the first 3 15 found in innumerable-fold souls compared with the one preceding it In the 4th and 5th are found infinitely more souls than the thad. Tbus Subsidential thought nature is found in the least and Parnamika in the greatest number of souls Note-That the first 2 naturls can arisc only in a soul capable of attaining liberation never in any other Note-That there is subsidence only of the deluding Karma (Mohaniya) and never of any other Destruction of all the eight Destruction subsidence only of four destructivu Karmas Operation of all the eight SUTRA 2 विनवाष्टादशं क-विशति-त्रिभेदा यथाक्रमम् ॥ २ ॥ Dwinawastadasaikavinsatztrıbheda Yathakramam ( They are ) of two, nine, eighteen twenty one and three kinds respectively ·34 Tatyartha Sutram SUTRA 3 rise सम्यक्त्वचारित्रे ॥३॥ Samyaktyacharitre ( The two kinds ate) belief (ind) conduct Note--(1) (a!771197 FT Aupashamıha Samjaktva ) subsidential right-belief i e right-belief due to the subsidence of Darshanamohaniya, right-belief deluding Karmas and the four staf FT4 Ananta-nubandh-Kasayas, 1 e, anger pride deceit greed which feed these Karmas e the error-feeding-passions. (2) alfaiaifi Aupsamıka charitra subsidential right conductie right conduct caused by the subsidence of fr 17 Charitra mohaniya right-conduct-deluding Karmas Subsidential belief arises as follows -- (1) In hellish beings it can arise a little less than 48 minutes (one antramuhurta ) after their birth by 37977 upapada instantaneous The external causes are Up to 3rd hell, memory of past incarnations Hearing the preachings by friendly celestials visiting them Suffering too much pain. The rest of hells have only 2 10 the above leaving out Preaching (2) In human beings it can arise from 4 to 8 days after their birth. The external causes are Memory Preaching Sight of Tirthankara s image. (3) In buman beings 8 years after birth The causes are same as in sub-human beings (4) In celestial beings onc antaramuhurta after their birth. The external causes are Up to 12th heaven, Metuory Preaching Sight of Tachankara s glory Sight of Supernatural powers of celestial bungs. From 12th to 16th heaven the abovc 4 except the last In the 9 graileyaka the first two only, Memory and Preaching !

·Second Chapter 35 SUTRA 4 ज्ञानदर्शनदानलाभभोगोपभोगवीर्याणि च !!४॥ Jnanadarsanadanalabha bhogopabhogayıryani cha (The nine kinds art ) Know ledge conation chority gain enjoyment, il enjoyment pon er and (belief and conduct) I afta 679 (Kshayikajnana) Destructive purified or perfect knowledge due to the destruction of knowledge obscuring (Jnanavarniya) Karmas 2. Per qa(Kshajikadarshana) Destructive purifild or perfect conation due to the destruction of the Karmas which obscure 1t 1 e of at RT Th Darshana-1 arnija karmas 3 en 7a (Kshayakadana) Destructive or purified charity Bestowal of fearlessness etc due to destruction or purification caused by destruction of charity-obstructive Karmas e , the souls capacity of removing from all living beings all kinds of apprehension of any vel as proceeding from himself It is caused by the destruction of all Karmas RTU Danantraya which obstruct the erercise of this capacity 4 E ATH (Kshayıkalobha) Destructive or punfed gain Infinite gain due to purification caused by the destruction of all Labhantaraja or gain obstructive Karmas man with perfect knowledge (t er omniscient hevalı) always assimilates the molecules of fine quasikarmic matter 5 47 HW (Kshayika bhoga) Destructive or purified enjoy. ment Infinite attainment of consumable ob ects due to purification caused by the destruction of all an Bhogantarasa or enjoymentobstructie karmas Thts becomes the cause of miraculous manifesta tions wuch as the shon er of flowers by celestial beings etc 6 IAN 27A (Kshayikaupabhoga) Destructive or purified re eajoyment Infinite attainment of nonconsumable objects due to punfication cuased by the destruction of all T 4777 Upabhogantaraya re-enjoyment obstructive Karma. This becomes the cau e of the miraculous throne, Canopy etc etc 7 no (Ksahirkarja) Destructive or purified power Infinite power duu to purification caused by the destruction of all aterat Viryantaraja or power-obstructive Karmas 8 eft FPT7 (Kshayika Samz aktua) De tructure Purified or perfect right belefe; perfect belief due to the destruction of three sorts of right belief-deluding Karmas (i e of Karmas causing ·36 Tatvartha Sutram Fur Mithyatva krong belief, insara fartyfa Samsaktra Mithya. Eva mixed right-s rong belief and takaszff27a Samyakta Prakriti- Mithi atva, right-belief clouded by the slightest wrong belief) and the Four 57-ig af 474 Anantanubandhi Kashayas i e; the error-feeding passions of Anger Pride, Deceit and Greed which feed the above 9 trifa zifti (Kshayjkachartra) Destructive purified perfect right conduct due to purification caused by the total destruction of right conduct-deluding Karmas Charitra Mohaniya or SUTHA 5 ज्ञानाज्ञानदशनलन्धयश्चतुम्बिग्रिपभेदा मम्यक्त्वचारित्रमयमामयमाश्च ॥५॥ Jnanaanadarsanalabhayaschatustritripanchabhedah Samyakt vacharitrasanyamasa mamamscha (The 18 kınds are) --4 kinds of (right) Knowledge, 3 wrong Knowledge 3 conations, 5 attainments, right belief, conduct, and control non control Note K-Kshaypashamika ic Destructive-subsidential, Kshayopasham is destruction-subsidence of 47 1777 Sarıaghat spardhaka1 c of Karmic-matter which totally obscurus and the operation of 17TTET Deshaghatı apardhaka i e. Karmicmatter the operation of which obscurts only partially (4) FRITHT (Kshajopashamika.Jnana) 1 e Kright-know- Icdge (it is of) 4 (kinds)-1 Mati, Sens tive 2 Sruta Scriptural 3 Avadh: Visual and 4 Monthparyaya mental) (3) EemaT4877 (K) Ajnana (1 e K wrong knowledge It 15 of 3 kind 1 aa Kumat: wrong sensitive knowledge 2 *99 Kusruta rrong scriptural knowledge ind 3 rufe Kuavadhi wrong visual knowledge The last is also called faqaa Vi-bhanga Jnana wrong visual knowledge (31 31a (k) Darshana (i e k Conation) It is of three kinds 1 97 Chakstu Ocular by mean of the eye 2 ** Achakshu non ocular by means of the other senses and mind 3 Hafa Avadhi visual They precede their respective knowledge (5) 12 (1) Labdhi i e Kattainment acquisition It is of 5 kinds + 1 7a Dana charity of 4 kinds-food medicine konwledge and fearlessness 2 114 Labha gain ·Second Chapter 97 c 3 st Bhoga enjoyment of consumable things 4 Upabhoga re enjoyment or enjoyment of non-consumable things. (5) 44 Vorsa; pod er All these are imperfect, because they are due only to partial des truction subsidence and op.ration of their respective 07 Antarasa obstructive karmas (1) ATM (K) Sam, abta i e Knight-beliet This 13 imperfect because it is due to the destruction or subsidence of AT Mithsats a and pura Samiakt, amiths atva 1 wrong and mixed night-rong buhef dcluding Karmas and of the four erorfeeding passions angur pride decert and greed called TETT Anantanubandh Kashasa and which feed the above Karmas and by the operation of RT Tom Samsaktichprakritimithy ala i c right belief slightly clouded by wrong belich. (1) yaraf (K) Charitra 1 e Kright conduct Imperlect because it is due to the partial destruction subsidence and operation of right conduct diluding Karmas and (1) fa 4797977(W) Samsama-Samyama (1. e) K, controlnon control. Taking only partial sous It is duc to the destruction or «ubsidence of th Anantanuban the crror-feeding and A Apratyakhs ana martial low preventing 19 18 Kashayas or the pas sions of anger, pride deceit and greed and by the operation of the retoaning kinds of passions SUTRA 6 गतिकवायोलगमिथ्यादर्शनाऽज्ञानाऽमयताऽसिद्धलेश्याश्चतुश्चतुरश्येक कपडभेदा ॥६॥ Gatikashayalıngamithyadarshanainadasamyatasıddhaleshya schatu.chatrustgekakaikaikasadbhedah (The 21 are) 4 kinds of condition 4 passions 3 sexes 1 xrong belief, 1 ignorance 1 vowlessness, 1 non-uberation ·38 Tatvartha Sutram 6 paints The 21 kinds of thought-activity due to the operation of Kar. mas relate to - 1 nfa Gatı Condition of existence of 4 binds -- (1) Naraka hellish, (2) faca Turyancha sub human (3) मनुष्य Manushya human and (4) Deva, celestial 2 74 Kashayas Passions of 1 kınds (1) Krodha anger; (2) 17 Mana, pride ; (3) Hat Maja, deceit and (4) लोम Lobha greed 3 Linga Seves of 3 kınds (1) Str2-1 eda Feminine inclinations (2) gratz Purushar eda Masculine inclinations (3) 29*** Napunsaka veda, Common or neuter inclination (4) मिश्यादर्शन Mathya-darshana wrong belief (5) Ajnana Ignorance (6) 497 Asanyata Vowlessness or non controls (6) भमिड Anddha Unliberat dness (8) arm Leshya Through points of 6 kinds - (1) Krishna, black (2) 7 Nila blue; (3) a Kapota, gres; (4) 4 Puta yellow, (5) 4* Padma pint, and (6) IT Sukla white SUTRA 7 जीवमव्याऽभव्यत्वानि च ॥७॥ Juvabbavyabhavytvani cha (The 3 kinds of the soul s natural thought-activity are ) 1 बीवत्र Jnatha Consciousness livingness or soulness in a soul (2) topa Bhat jatia Capacity of being liberated. 3 an Abhar satsa Incapacity of becoming liberated Pure Jivatva A is limited to the face Siddhas Mundane ·Second Chapter 39 souls must have Jival: a but alleged Rith Bhavyatva on Abha. vyatga These 3 an peculiar to na "cha refers to those attribu tes which Juva bas in common with non Jivas as - #94 Astitta Tenuss 435 Draz atsa Being 7 substance, changeability 1 Pradeshiats a Capacity to occupy space, etc etc (see Chap ter, V, Sutra 2) SUTRA 8 उपयोगो लक्षणम् ॥ ८॥ Upayoga lakshanam The Lakshna or differentia of coul (18) Upayoga attention Consciousness attentiveness *** Lakshya is that of which the differentia is pynaty Lakshna 13.7777 Atambhuta inseparable and Hapa Anat. mabhuta supar able As Jnat: a is an inseparable but a celestial condi tion of existence is a separable quality of the soul. SUTRA 9 स द्विविधो ऽष्टचतुर्भद 1EM Sa dridhoutachaturbhedah, (Attention is of) 2 kinds which is subdivided into 8 and 4 kinds respectively at Jnanapzoga knowledgt-attention it is of 8 kinds, telating to 5 kinds of right and 3 kinds of wrong knowledge Panin Darshanopazoga conation attention It is of 4 kinds relating to 4 kinds of conation viz Chakshu Achakshu Avadhi and - Kerala le ocular non-ocular visual and perfect conation res pectively) 19 Upazoga, is a modification of consciousness, whuch is an essential attribute of the soul Thus attentiveness is a kind of consciousness Consciousness is a characteristic of the knower, the soul consciousness is not mure passive or potential knowledge, nor 1s it mercly a capaaty to know, It 18 active It is rclated to the self It means that the soul is an art that it conates or knows something about itself or the non self Attentiveness is only the direction or tendency of consciousness to apprehend or comprebende ·40 Tatyartha Sutram thing If it is directed mercy to an awareness that something 1 present to it but cannot be described It is Darshanopazoga, if it directed to knox this something definitaly, it is märram Jnaropagoge Attentiveness is essential to conation and knowledge Ther can be no conation or knowledge without attention There can be conation without knowledge There can be no knowledge withou ultimate conation of some kind or other There can be no attention without consciousness Thus the stages of knon ledge may be received to be consciosu ness Conation Attention Conation knowledge-Attention and knowledge SUTRA 10 ससारिणो मुक्ताश्यच ॥ १० ॥ Samsarino muktascha (They are of 2 kinds ) Fit Samsan mundane and 4 Mukta, Liberated souls. Mun dance souls wander in 5 kinds of ofan Parivartana, cycle o wandering - (1) frana Dravs a parivartana matter cycle It is of two kinds quasi-karmic and karmic al No karmn, quası karmic is the time which the soul takes in rencwing exactly the same set of a particular number and quality of molecules as it took once Quasi-karmic * Karma or karmic is the time taken in renewing exactly the same set of a particular number and quality of 8 karmas as the out took in oncc The time taken in both of these is called one matter cycle or a Drassa or a Pudgala fa Parivartna For example a soul takes on 1 body to day with its qurşı-karmic and harme matter It goes on changing both When in the cousc of its changes it again chances to take on a simular body with similar quasikarmic and karmic-matter, it is said to have completed one matter cycle (Dravya parivartana) (2) Tafuta Kshetra-Parwarina Space Cycle The time taken by one soul in going once sound every single point of space in the Universe consecutively beginning from the foot of Mount Meru (3) Fr Kalo parivartna Time Cycle eg a soul is born in the first 644 Sa naja or instant of an sanfädt Avarpinis then in the 2nd Samaja of another (next or any other) Avasarpinu, then in ·Second Chapter the 3rd samaya of a third and so on, till in the list samiya ic 15 born in the last samaya of a new Avasırpı Similarly it must be born in 377 Finfi Utsarpını 1519 Then it must die in each samaya of the two eras like the above The tim taken to go through all this is a Timu Cycle (Kalapurnartua) (4) *77217 Bhai aprilarina Incarnation Cyclc cg a soul 15 born in hell with the minimum age of 10000 pars Hc is reborn again (after other births) in hell with 10 000 ył 1rs ago This goes on as many times as cheran sarayas in 10 000 years Then lic is reborn there with an age of 40 000 scars and one samaya then ith an age of 10 000 years and 2 simayas and thus at usury birth h adds one samasa till hu is born with the maximum age of 33 Ty Sagaras The time taken is called Hullish Cycle Similarly with the Celestial Cycle, but there the minimum is 10000 years and the maximura 15 only 31 Sagaras upto the 9tb 297 Granes aka In the Sub-human and human Cycles the minimum is onc og antarmahurta and the maximum 18 3 47 palya» Thu procedure is the same as in Hellish and Celestial Cycles. The um taken in all these fout cycles is called one Incarnation Cycle (5) marzfata Bhara-parn artana Thought Cycle In numerable units of souls ama, Yoga-Sthana, Vibratory activity, make onu TAM *1714 797 Anubhaga bandha Adhs as asaja Sthana or 1 degr.c of the passion which determines utensity or bondige In nu merable x in-numerable Anubhaga bandhas mahl one 17****74 FT Kashaya Adhs ar asaya Sthana ie one dugile of passion wluch deter mines the duration of bondage In numerable x in numerable Kashasa etc make one art Jaghanza sthits bandha 1 minimuni duration of bondage in 1 rational wrong-beliesing person This is To Me Antah crore X crore sagars One ft Sthiti nends that the soul should pass through every one of the in numerablu AF*7 Yog sthanas to earn anc MTU Anubhaga bandha and then so on to earn one Sthit Thus it should go up to the maximum duration of each one of the 8 Karmas of course adding only one samayı at each stup onwards from the minimum duration When it has thus gone through the 8 karmas and their 148 divjions it is said to have donc one Thought Cyclı (Bhavi parivartanı) In numeral and Infinite numbers can be easily replied by a con sideration of securing decimals in dividing 10'3 3 333 ad inf W gut an infinitu quotient; or of Thamous relation of the circumference 01*- C ·Tatyartha Sutram a circle to its diameter 7=2217 or of the square root 2(2), which may bu properly said to represent an in-numberablu quotient. In the science of Arithmetic these are called "Ir-rational numbers SUTRA 11 e, the समनस्कामनस्का ॥११॥ Semanaskaranaskah (The mudane souls are of 2 kinds) 77 Samanaska Rational thiost ho have a mind 1 faculty of slustigusling right and wrong E Amanaska Ir-rational those who have no mind ** Mana, mind in 25997 dravya-mana objective mind It is in the region of the 4 heart like an 8 petalled flower made of HATTE Manoi argana or very fine mind molecules 1777987 Bhava-mana subjective mind' is the soul's capacity to make use of the objective mind Subjective mind means the destruction subsidence of the Karma buch obscures the quasi sense or mind, (no-Indriyaavarana Karma) (See Juva Kanda of Gommatsara Gatha 659) The signs of rationality are - capacity of receiving instruction (Siksha), understanding actions (Knya), preaching (Opadesha), and rectation (alana)) : K. 660) A rational soul investigates before acting what ought or ought not to be done distingushet' between tlungs as they are and as they are not in reality He also comes to you on being called' by his name O K 661) SUTRA 12 ससारिणस्त्रमस्यावरा ॥१२॥ Santarınastraxathavarah The mundane souls (are of 2 kinds from another point of view) Trasa, Mobile Miny sensed, 1c, having'a body with more than one sence. 797 Sthas ara Inmobile, one-sunsed is, having only the sense of touch Mobile souls are those whuch being in fear, have the capacity of moving away from the object of fear immobile souls do not hare this capacits ·Second Chopter 43 SUTRA 13 पृथिव्यप्तेजोवायुवनस्पतय स्थायरा ॥१३॥ Prithivyaptejo vayu yanaspatayah sthavarah Immobile (onc sunsed souls) (art of 5 kinds ) (1) Pnthri earth-bodied, (2) * Ap water bodied: (3) + teja fire bodied, (4) ary Vayu air-bodied, and (5) fa Vanaspatt Vegetable bodied Each of these is considered in 3 aspects eg the carth souls - Take earth-bodied (2) gitar Prith kazıka as embedied in matter, as earth bodied soul (3) TR Prithi kaja as material body as the body without soul It is dead earth after the soul has left it (4) qutif Prithvi 2110 as an earth-soul as the soul which is to be embodied in the carth, but is now in fanenfa sigrahagalı or in transi tion from one existance to another Similarly apajn a apakaya and apakayıka etc The maximum size of the body of an earth water fire and airsoul is an innumberble part of a cubic fingus Therefore it is quite inivisble We see it only in a mass Take a glass of fresh water Every drop of it is a mass of many water bodied souls The miny minute animalculae secm under the microscope are foreign or other souls They are not water bodied souls Water bodied souls have water and that alone the matter of their bodies Similarly the carth etc ouls. As to the forms the bodies of earth water fire and air souls they are respectively ou al ukc a pea of masoora (seed) round like a drop of water long cylindrical with pointed tips lhe a collection of needless and oblong bke a flog (22) SUTRA 14 द्वोद्रियादयस्त्रसा Dvindriyadatastrasah (Mobile or many su With 2 senses ·Taliartha Sntum With 3 senses 4 5 without mind, yait Amanaska, ir-rational and with mind, we Samanaska rational Note on 4 Pranah, vitalities Vitality is a from of consciousness as manifested through a body of a mundane soul There are 10 kinds of Prana of vitality, ie thg 5 snses 3 powers of mind body and speech; age and respiration The one sensed souls have 4 vitalities viz touch, power of body nge and respiration The tro sensed souls add to these 4 the senses of taste and power of speech The thiruc sensud souls add to these 6 the sense of smell The four sented souls add to these 7, the sense of sight The tise Sunsed rational couls add to these 8 the sense of hearing The five sensed irrational souls add to these 9 the power of mind SUTRA 15 पञ्चेन्द्रियाणि Panchendriyan The senses are fuse SUTRA 16 fafaarfait 118E11 Dvividhani (They are of) 2 kinds - 11) 2' Drassendrija objective senses sense-organs and (2) - Bhai endr) a subjective-ensus sense faculties SUTRA 17 निवृत्युपफरणे द्रव्येन्द्रियम् ॥१७॥ Nuryrittyupakaranedrayyendriyani Objectis e senses or sense organs (hare a tro-fold formation) -- ·Second Chapter 45 (1) A Nirvrir (the organ itself; e g the pupil of the eye) (2) Upakarana (its Protecting environment the eye-lid etc) Each formation is of 2 kinds 97 Antaranga internal and Vahiranga fan external laturnal organ Mians the soul itself which 13 co extunsive with and of the same form as the organ in which it incitnates Ettemal organ means the material organ shich is permeated hy the internal organ or the sout Internal environment is the matter imediately surrounding the organ, eg, the corner of thic ese External environment is the matter which is not so immediately situated with reference to the organ as the ey. Iid SUTRA 18 लम्प्युपयोगी भावेन्द्रियम् ॥१८॥ Labdhyupayogobhavendriyam Dbavendryas subjective sense censt faculties (are of 2 kinds - (1) Au Labdhi (it is the attainment of manufestation of the sense frculty by the partial destruction subsidence and operation of the knowledge-obscuring karma relating to that sense > (2) at Upayoga (the conscious atrention of the soul directed to that sense ) SUTRA 19 स्पर्शनरसनघ्रपचा श्रोत्राणि ॥१९॥ Sparsanarasanaghrana chakshusrotrans (The senses are ) la Sparshana Organ ct Touch I c the skin the shole body रमन Rasana Taste tongue F10 Ghrana Smell 2. Chakshy Siglit eyes. और Strotra Hearing 110se eats ·16 Tatyartha Satyam SUTRA 20 स्पर्शरसगन्धवर्णशब्दास्तदर्था । २०॥ Sparsarpsagandhvarnasabdastadarthah The functions (of the 5 senses are to determine the various kinds of) touch, taste smell colour and sound (respectively) *7** Sparsha Touch is of 8 kinds ze Usna hot; xf17 Sita Cold, met, Ruksha fough, flamy Spigdha, Smooth 4,177 Komala soft; Tk Kathora, huird, 3 Laghu light, and js Guru heavy KA Rasa Taste, is of 5 kinds fapa Tita, pungent; ma Amla acid + Katu bitter: Ay Madhur sweet, and 499 Kasaya astrin- Sept Ty Gandha Smullis of 2 kinds y Sugandha sweet smelling fragrant my Durgandha bad-smelling malodorous au Varna Colour is of 5 kinds a Krishna blach w Nila blue 4a Pita yellow and 37 Sukla whitu vya Padma pink Sabda sound, TT Stara is of 7 kinds 777 Sadja; v Rasabha, 7417 Gandhara Madhyama; T Panchama; u Dharata and Nisadha 1 the Do re me fa sol la st In all there are 27 main kinds which can be combined in innuuramerable combinations Note That in rational beings mind also assists the scascs in bringing knowledge to the soul e SUTRA 21 श्रुतमनिन्द्रियस्य ॥ २१ ॥ Srutamanındriyasya (The function) of the mind (is the) cognition of Scriptural Inor. ledge Note-- Scriptural l nowledge of a short is possible among the souls without a mind also (See Note under chapter 1 Sutra 30, above) SUTRA 22 वनस्पत्यान्तातामेकम् ॥ २२ ॥ Vanaspatyan tanamekam (The earth-bodied water-bodied fire-bodied air-bodied) up to ·Second Chapter touch They thu vegetable bouiud souls (hat. only) ont (sunse! know only by mans of touch) SUTRA 23 Treffeistaragetretarianergata 11 37 11 Krimipipılıkabhramuramanusyadinamckakyrıddhani Krim uomo ctr (huc seni s touch and trgo) Pirihla ants ere, his. 3*** touch taste and mell) Bhraindra bumbliec etc Chalet sensus touch, taste smell oad Afanushia manitt (harc 1 mne tseb taste stuit right and haning Cach (class las) ond (enn) more than the one preceding at SUTRA 24 मशिन गमनस्या ॥२४॥ Sanjninah amanaskah The ranonal (Werner an ala called Sanni (Le nae who 14 got uning mind hure) Elsewhuru it means nanie desitt knowledge etc All the a lesual luman and heili bungs and rational Som 5 sensed sub-humans 1re also rational such as con horse op.. Pigeon serpents etc. SUTRA 25 fegurgitat muut 119X11 Vigralngalkukarma yogah In Vigruhasal transmigration (1 the passage of the soul from ont incarnation to another thert 4 only) Karmt body vibration (Karma Yora) bs truclitli electric and Karnic molecules and attracted by the soul ·4S Tatvartha Sutram SUTRA 26 अनुशेरिण गति ॥२६॥ Anusrengatih (In Vigraha-gati transmigration or passage from one incarnation to another, tht soul) movement (is always) in a straight line tifu Sreni a straight line of spatial units from end to end) parallel with one of the 6 directions East-West North South, up and down, either way An indivisible atom of matter (frary Parmanu) can go cefaight from the lowest limit of the Universe to its highest point : e, & distance of 14 T Rajus in onu samaya SUTRA 27 अविग्रहा जीवस्य ।। २७ ॥ Avigrahajvasya - (The soul in its pure condition, i the liberated) soul has (a straight upward) vertical movement, the movement is called after avigraha because it is quite direct and upward, vertical and there is no turning in it) SUTRA 28 e विग्रहयती च ससारिण प्राकचतुर्म्य ॥ २८ ॥ Vigrahcvatichasansarınah prakchaturbhayah Vigrahavatı or passage from one incarnation to another of a mundane soul (takes place) before 4 (Samay as at the most) A #47 Samaya is the time taken by an atom of matter in pas sing from one ty te point of space, to the next Why 4 Samyas? The soul takus onc samaya in going in one direction Each turning mcans one Samaja In the Universe there can not possibly be more than 3 turnings necessary for the soul's passage Thurefore 3 samayas or less than 4 sama; as arc enough for the most croched passage. In the fourth samaja the soul must incarnate in its new body ·second Chapter SUTRA 29 { एकसमयाऽविग्रहा ॥ २६॥ Ekasamayavigraha Where the passage is straight and therc is no turning it takes only one samaja Even an atom of matter in going from one end of the Universe to the other in a straight upward or cctical direction; takes only one Samaja If it goes fastest SUTRA 30 एक द्वौ श्रोन्यानाहारक ॥ ३० Ekamdvautrınvanaharakah (In the) one two or three (Samajas of its passage, the soul remains) por, Anaharaka non assismilatisc, (that is dous not attract the molecules of aharaka assimilativ marter of which the external bodies re the physical fluid and aharaka bodies are formed.) (Note that only karmusoga takes place I e, only Karmic clectnc matter is attracted Sec T Sutra 25 Supra) Notu also that in a straight passage of the soul one samaja i taken in leaving one body and occupying the other And in the passo age, the soul continues to be aharaka, although in the passage itself, It is not necessary for it to attract no-karmic molecules as it leaves the molecules already attracted in its last body and will attract a fresh batch in the new body shich it is going to put on in the same samaya. 1 SUTRA 31 सम्मईन पपादा जन्म ॥ ३१ ॥ Sammurchhanagarbhopapadajanma (Birth is of 3 kinds.) Bone Sammurchana spontaneous gumiration. It is the result of surrounding tbatter combining and forming the physical body for the incamating soul. 4 Garbha Uterine birth It is the fortrine of the play scal body by the union and devclopment of fatti. 4 ceed and moth blood in the womb of the female In the 1 Lmbryolors ·50 Tatiartha Sutram the union between a sperm and an ovum resulting into a fusion of tlie two culls into one single cell called the fertilised ovum' उपपाद Upapada Instantaneous Rise (Inscantaneous grouping together of the TT, Vaiknijaka, matter to form the Vaikrojaka or fluid body shich is peculiar to hellish and alstral beings ) SUTRA 32 सचित्तशोनसता सेतरा मिश्राश्चैकशस्तद्योनय ॥ ३२ ॥ Sachsttasıtasamyrıtah setaramisraschaikasastadyonayah Living matter, cold covered with their opposities and the comkunition of cach (pair) (are) thar nuclu or birth places (ha ,joni, nucleus, the material environment in which the incarnating soul finds lodgment is of 9 kinds - Afra Sachitta, of losing matter as the stomach, in which worms may appear fA7 Achitta, of matter only with no life as a wall or table in which mosquitoes may be generated Affaf, Sa hittachita of lung and dead matter, as lice in a «lut s blouse or hat The person is living but the blouse or hat is dead matter TA, Shita, cold. Some microbes take birth on account of cold 3-77 Ushna, Hot Some microbus take birth on account of heat Pilarzy, Sihtoshna Where life is generated by the co-existense of cold and hent As the heat of sun breeding gnrts in a stagnant pool of water FF, Samprata Covered As fruit may go bad and breed germs in it if it is kept pached for a long time faga Vurata Exposud As moss in a piece of water मन्न वित, Samsrata vivruta Part exposed and part covered The hellish and celestial beings take birth in a achitta- 101115 Souls taking birtla from a womb employ a nfnfaa afat Sachittachitta jont , Sammurchanas employ sachitta achitta, and sachitachiltayonis Hellish (FTI) and celestial beings (a) have hot and cold (some one and come the other) nucleus Firc-bodied souls (1971-19 ) have a hot one The others have hot or cold or mixed ·Second Chapter 51 Hellish, celestial and immobile beings have a covered nucleus The fa Vikalatraya i e from 2 to 4 sensed beings have an opencovered nucleus The different combinations of these jonis yield 8400000 , jonis as follows farfa Nitya migoda, souls which have never yet come out of a condition of common vegetables; where many souls occupy one body as a potato Their yonis are 700 000 KTC fart Itaranıgoda souls which have gone back to nagod 7,00 000 gratiae earth bodied, is rater-bodied, 73719# fire-bodied, and ar3 7747 air bodied all four each 700 000 28 00 000 992 fr Vegetables (Trees etc.except mgoda 1000 000 For 3474sthararas sould fa 2 sensed त्रि 3 चतु 4 994 5 animals 5 human beings देवा celestial beings 711F, hellish 5200000 200000 200000 200000 400000 1400000 400000 400000 Tot 1 8400000 SUTRA 33 जरायुजाण्डजपोताना गर्भ ३३॥ Jarayujandajapotanam garbhah Uterine birth (is of 3 kinds ) 09 Jarayuja Umbilical (Birth in a yolk sack flesh envelope like a human child) $57 Andaja Incubatory (Birth from a shell like an egg) Cara Pota Unumbilical (Birth without any sach or shell, like a cub of a lion or a kitten.)

·52 Tatrartha Sutram SUTRA 34 देवनारकारणामुपपाद ॥३४॥ Devanarakanamupapadah Upapada ze lurth ly instantaneous rise (15) peculiar to hellish and celestial beings, SUTRA 35 शेपारणा सम्मूर्खनम् ॥३५॥ Sesanamsammurchhanam All the rest lic crcept those born by embroyonic birth and instsaneous risu aral ng Sammurchhana, born by spontinuous generation SUTRA 36 प्रोवारिकवक्रियिकाहारकर्तजसकार्मणानि शरीराणि ॥३६॥ Audarıkayakrıyıkaharaktaijasakarmani sarıranı The bodies are of 5 hinds 1 m Audarika the physical (body of all men and animals) 2 446 Varkruka Fluid (The body of hellish and celestial beings which they can change it will) 3 HTT, Aharaka assimilative (the spiritual min like emanacron from the head of a suint in doubt, etc) 974 Tarjasa Electric (body of mundane souls formed of fine molecules of electric matter called Tarjasa Vargana ) 5 tang Karmana Karma (body of mundane souls made of finc molecules of Karmi matter called Karmana Varganas कामाय बगपा) The first 3 bodies are made of Alcaraka' Vargana, molecules of 4 assimilative matter SUTRA 37 पर परसूक्ष्मम् ॥३७॥ Param paramiuksmam (Of these 5 bodies) each successise one (15) finet, le. Itban the one preceding it) subtler ·Second Chapter 53 SUTRA 38 Fanalshedayut STOR FATTO 113611 Pradesalosamkhyeyagunam praktaijasat (From the 1st to the 3rü body, i e) up to the Electnc body (each one bas) innumerable times the number of atoms (x hich are in the one preceding it) SUTRA 39 अनन्तगुणे परे ॥३॥ Anantagune pate Of the last roof.e the clectric and the Karmic bodies each one compared with the body immediately preceding has an) Infinite foll (number of atomer SUTRA 40 अप्रतीपाते ॥४०॥ Apralighate (The electric and Karmic bodies are) unpreventibla fin there passage ic they can renctrate and permeate upto the end of the (Universe) The Fluid ()nAkarak (p) assimilative bodier can alco penetrate but at som places they can not Thur punutrative does not extend beyond (11) Trasa nad: the mobile channel beyond where mobile souls are not found SUTRA 41 अनादिसम्बधेच ।। ४१ ॥ Anad. Sambandho cha And their connection (se of the electric and the karmic bodas with the soul is) without beginning That is these to arı always found in every soul and are absent only in liberated soulstan) But of course being material, they are always discarding thus old constituent particles and attracting and assimilating the particles in the place of the old From this point of 170$, a particulis electric or barmic body is ( beginning, ·54 Tatvartha Sutram SUTRA 42 सर्वम्य ॥ ४२ ॥ Sarvasya (The electric and the karmic bodies are always found) with all (mundane souls) SUTRA 43 तदादीनि भाज्यानि युगपदेफस्याचतुर्म्य ॥ ४३ ॥ Tadadını bhayyanı yugapadokasyachaturbhyah Along with these (two I, the clectric and the karmic bodies) in their distribution at one and the same time, with one soul (there can be utmost upto 4, (1 e, thcsc tao and one or two more bodies) i e, a soul can never have all the 5 bodies at once Elcctric and Karmic bodies it must always havu But it it has more It can add only one or two more as follows. In fagna Vigrahagati or passage from one incarnation to another the soul has only 2 bodies the i79, clectric and the #mu, Karmic In human and sub-humin condition of existence, the soul has 3, ie, the electric the Karmic and the physical bodies But the saints sometimes have these 3 and the CF Аharara assimilative body also s; e 4 bodies at one and the same time This is the highest limit The hellish and celestial being also have 3 bodies, The clectric the Karmi and the fluid bodies SUTRA 44 निरुपभोगमन्त्यम् ॥ ४४ ।। Nirupabhogamantyam The last (body i e thu karmic is) fangem nizunabhoga, i e, can not be the means of enjoyment to the soul through the senses and the mind as the physical body can be eg the karmic body bears no sound sees no sights, etc. Note-The à 14 clectric body is like the karmic 'body nirupabhoga There is no 4 joga on vibration or cause of attraction of subtle matter in it ·Second Chapter 55 SUTRA 45 गर्भसम्मूच्र्धनजमाद्यम् ॥ ४५ Garbhasammurchhanajamadyam The first (1 e, the physical body is produced along with the Electric and thu karmic bodies, in buings who are) born in thu cmbry. onic way (m) or by spontaneous gencrati on (ea) SUTRA 46 प्रोपपादिक वैक्रियिफम् ॥ ४६ ॥ Aupapadikam Vaskrıyıkam The fiud body (is found along with the electric and the karmic bodies in thost who ar ) born by 37117 instantaneous fisc. SUTRA 47 लब्धिप्रत्यय च ॥ ४७॥ Labahıpratyayan cha And (Aud body can also be attained by other) caust i e my labdhr attainment due to special austerities But this is of course in exceptional circumstances by a SUTRA 48 तेजसमपि ॥४८॥ Tarjasamapı Even the elebtric (body can be product of special austerities) This takes place in two ways (1) #74, Subha taijasa Beneficent electric body, eg, a saint with supernatural powers sces famine or plague etc in a country and 1s moved to compassion His austerities cnable his electric body to overflow itself and issuing out of his right shoulder go and to remove the causes of famine plaguc etc, and then come back and be reabsorbed in the same way in which it went out (2) TA** Asubha taijasa Malcficent electric body, c *he same saint being moved to anger, the duplicate body will go for ·Tatvartha Sitram from the left slioulder and having consumed the object of anger, will return to go into the saint and consume him also SUTRR 49 शुभ विशुद्धमव्याघाति चाहारक प्रमत्तसयतत्ततस्यग ॥४६॥ Subham visuddhamavyoghah chaharakampramattasamyata syalya And the Aharaka body (is) beneficent pure and impreventible and found only in a pramatta samyata saint, (i \ one in the 6th stage of spiritual development with imperfect now) It is (1) 4 Subha, (always) beneficent (2) fage Vishuddha, pure, (the production of meritorious karmas,) and (3) , Ar yaghati, unpreventiblc (by anything in its course) The stem TIK Aharaka body is the spiritual man like emanation that flamcs forth from the head of a saint when he wants to remove his doubt on some momentous and urgent point; the flaming from flashes across space touches or sees the feet of somc omniscient Lord (ker alın) or a saint with perfect scriptural knowledge (gatant shruta keralın like apni Bhadrabahu the preceptor of 779 Chandragupta Maurya) and thus having removed the doubt rc-enters the saint's head All this is done of course with lightning rapidity, but it never takes more than one antarmuhurata, 1 Ci 48 minutes, minus instant onc SUTARA 50 1 नारफसम्मूर्छिनो नपुसकानि ॥ ५० ॥ Narakasammurchhino napumsakanı The bellish beings (and those who are) Hornet sammurchana) spontaneously generated (are of) a common or neuter sex + SUTRA 51 न देवा ॥५१॥ Na devah The celestral beings never (have a common sex always masculm. ct feminint.) They are ·Second Chapter 57 SUTRA 52 दोपास्त्रिवेदा. ॥ ५२॥ Shadastrıvedah The remaining (beings, i e, those born of an embryo, have) 3 sexes, (i e they can be masculine feminine or comtron) Tamt linga or ser is of 2 kinds Darassa linga objective sex differentiating organs of the teres **afar Bhava Linga subjective sex thought activity relating to sexual inclinations SUTRA 53 प्रौपपादिक चरमोतमदेहाऽसस्येयवर्षायुपोऽनपवायुष ॥ ५३ ।। Aupapadıka charamottamadebasamkhyeyavar ayusoana pavartyayusah (Those who aru) born by instantaneous rise (1e hellish ARTI and celestial beings at (those who are in their) last (incarnation 911 a charama body) with the highest (kind of physical body (and those whose) age is innumerable years (e & human and sub-human beings in a rela bhoga bhumi enjoyment land 1 e in a condition of life where there is all enjoyment and no labour like agriculture etc (these three live the full span of) their hfe (it can) never (be) cut short (by themselves or others) The remaining beings i e human and sub humu beings in *** , Karm bhumi work land the condition of life where agriculture etc are necessary for sustenance can have their lives cut short, by external causes as accident uicide disease etc etc 1 e ·तीसरा अध्याय CHAPTER III SUTRA 1 रत्नश करावालुकापकधूमतमोमहातम प्रभाभूपयाचनादाताराम प्रतिष्ठा मप्ताधाघ ।।१।। RatnasarkaravalukaPankadhumatamomabalamah prabhabh umayoghana nbuvatakasha pratisthah saptadhoadhah [NOTE – To understand this chapter it is necessary to consider maps I and II of Loka (at) and the 21 Dvipas (1 *17) with their explainations ) There are 7 earths lying parallel to each other and with an intervening space separating onc from the other Beginning from the earth which we inhabit these carths are situated each one lower than the other (Each onc is surrounded and) supported by (3 atmospheres) of aaaa Ghana 1 ata gross air atmosphere; sugara Ambur ata vapour atmosphere; 17 Tanvata tnin air atmosphere ; (and is enveloped by) space (These) 7 carths (art) 1 294 Ralna prabha in hue likt jen els (16 varictits of which are found in it as diamond ruby, etc etc) 2 *TFUI74 Sharkara prabha an hue like sugar 3 ATTITAT z aluka prabha in lue like sand 4 97241 panka prabha in hue like mire 5 499 Dhuma prabha in huc like smoke 6 a 4* Tamah prabha in huc like darkness 7 HEITA SAT Mahatamah prabha in hue like pitch darkness The a4574 vata valajas or atmospheres are each 20 000 ta yojanas thick at the bottom of the Universe Each one of these earths is separated from the next by an interval of one rajju In each of these intervals there are the 3 atmospheres also supporting the upper earth Ratna Prabha is 180 000 yojanas tuck It has 3 parts The uppermost khara bhagi is 16 000 yojanas thick The 16 kinds of jen els diamonds etc are found in it In the middlc 14 000 yojanas of these 18,000 there live all the 10 kinds of Residential (Bhavanavası) celestial beings cxcept the Asura Kumara and all the 8 kinds of ·Third Chapter 59 Peripatetic (Vyantara), celestial beings the Raksasa The middle part is Panka bhaga 84000 yojanas tluck The Asura and Raksasa live here The lowest part is Abbahula bhaga 80 000 yojanas thick The first hell is situated here : e only in the mobile channel (Trasa nadı) of this part Sharkara Prabha is 32 000 yojanas thick The second hell is situ ated in the mobile channel in this Valuka Prabha has 28 000 yojanas and the third hell Panka Prabha has 24 000 yojanas and the fourth hell Dhuma Prabha has 20 000 yojanas the fifth hell Tamah Prabha has 16 000 yojanas and the sixth hell Maha Tamah Prabha has 8 000 yojanas and the serenth hell SUTRA 2 तासु त्रिपचविंशतिपचदादशत्रिपचोनवनराशनमहलागिपचव- यथाक्रमम् ।। २॥ Tasu trinshatpachavinshatipanchadashatripanchonai kanarakashatasahasranzpanchachaivayathakramam In these (earths there are the following) hells respectively 30 lacs (in the lst) 25 ( And ) 15 3rd ) 10 4th ) 3 6, 5th ) 99 995 6th ) 5 lacs 7th) Total 84 lacs The hellish beings are born and live in these hells. These helle are really huge holes in which the bellish beings live They are : different layers (Patala) The 1st to the 7th earths have 13 11 9,7.5 3 and I layer for each of the 1st to the 7th hell respectively 1 2 3 layers in all In each layer there is a central hole (Indraka biz (Sreni badbha) of holes in the 4 cardinal and 4 intercederdeel In the first layer there are 19 in each of the casos, and 48 in each of the intermediatt corners In the second layer the numbers are 43 and 2 ·60 Tattartha Sutram and 46, till in the 49th layer the number of holes is 1 and 0 Thus in the last or 49ch layer there is a central hole ind 4 holes in the East West North and South 5 holes in all The rest of the holes in the 1st 6 hells are called sporadıc (Prakırnaka Thus there are 49 Central (Indraka) 9604 in the 8 directions (Srini baddha) 8390347 Sporadıc (Prakırnaka) 84 00 000 SUTRA 3 नारका नित्याशुभतरतेश्यापरिणामदेहवेदाविज्यिा ॥३॥ Naraka nitya shubhatara lesya parinama deha vedana vikriyah Hellish beings always (have) very bad thought-colours sense perceptions and their objects, bodies feelings of pain and transformatians Hellish beings always have the colour (atzat, lessya, the paint of body and thought, 2 e 774 dravya lessya and 772-7397 bhar a inssyal of the 3 lower lessyas viz yur black f7 indigo and 7 grey Grey (atua kapota ) only in hells of 1st and 2nd earths, grey (747) and indigo (w nila) in the 3rd, indigo only in the 4th, Indigo and black (Fru krisna) in the 5th, and (ry krisna) black in the 6th and thus the 7th 77774 dravja lesyha or body paint persists throughout life, but bhava leshya changes with the character of thoughtactivity One special bhas a leshya or thought-colour does not last for more than one 18 muhurta, 1 e 43 minutes Hellish bungs also always have the lowest kinds of sense perceptions ie the sound is luarsh touch is raugh and hard etc Their environment including themselves is horrible Their bodies are also grotesque, e 8 STF hundaba dispropor tionate as a small head with a huge trunk and long feut etc Thie height of the body in the first hell is 7 bows 3 cubits and 6 fingers It doubles at each next hell, till in the 7th helt it is 500 bows as 24 fingurs=1 cubit, and 4 cubits = 1 bow The pangs which they saffer are very acute and intense They change their bodies at will but the transformation is always of a low ·Third Chapter 61 and cruel character, such as that of a wolf raven etc. etc All the hells in the 1st, 2nd, 3rd and 4th hells and the upper 2 lacs in the 5th hell are all hot All the rest are cold SUTRA 4 परम्परोदीरितदु ग्वा ॥ ४॥ Parasparo dırıta duhkhah The tortures (of hellish beings are) produced (by them for another SUTRA 5 सविनष्टाऽसुरोदीरितदु पाश्च प्रार चतुर्या ॥५। Samklista suro dırıta duhkhascha Prak chaturthyah. Before the 4th (earth = e in the 1st 2nd and 3rd earths, ia the heils ) the evil minded (celestial beings called ) Arura kumatas 25 give torture (to the hellich beings or incite them to torama co another) SUTRA 6 तेवेकत्रिमप्नदासप्नदशहाचिनियम्पिगत्मागेपमा प्रजना ग स्थिति ॥६॥ Tesveka trisaptadasha sapta dasha dvauinsatı trigante e shat sngiropama satvanam para sthitih. In thesu (seven hells) the maximum 22 of (tam...) you diff rent carths as follows 1 AT1781 Sagropama or mat sasara (sur 3 or sagars 1 10 17 TL Sagropema of 4 22 33 1 ATT Sagara = 10 xicrosur ce site 1 GT Addhapalya at sa yojana : e, 2000 with ·Tatvartha Sutram the ends of the don ny-hair of a lamb of 7 days, born in the highest bhoga bhumi r[ RATTATH One end of bait 15 taken out in every 100 years, The time taken to empty the pit is a TERTE vyaaahara palya Innumerable v3a. vahara palyas make one u Uddhara palsa Innumerable uddhara palyas make one on Addha palya SUTRA 7 जम्बूद्वीपलवणोदादय शुभनामानो द्वीपममुद्रा ।। ७ ।। Jambu-dvipa lavano dadayah shubhana-mano dvipa samudrah. Jambudvipa Continent, Lavana samudra (ocean) etc. (etc, are) the continents and oceans being pleasant namea In the middle world (A 7017 madhya loka) there are innumerable dvipas (at) continents and samudras (agal ) oceans They all have pleasant (or auspicious) names Their names are 1 7 Jambu dzipa; in which we live 1949Lavana samudra, salt ocean 2 Place Dhataki khanda dvipa, then rat Kalodadh samudra, then 3 at a Puskaravara diipa, then GERTAT RY Puskaravara samudra, then 4 5 akuta Varunivara diipa वारुणावरसमुद्र Varunavaradvipas for ksiravara di ipa; at He ksirarara samudra 779647 Ghritavara diipa, MacaqGhritavara samudra; इक्षुबरदीप Iksusara diapa 2017' Iksuvara samudra; 6 7 8 alacat Nandıskı ara diipas Trat has. Nandishvaru samundra, अग्णावताप Arunavara dstpa; अरुणरसमु. Arunavara samudra 9 ·in form Jambudvipa which 1) round (like the dis of the Inte Jambu dypt) like tlic navel (in thc human body, **** Here the reference is to the big yoganah 2110 Dharatahaimavatharivideharamyakahiroga ratairaya. The divisions koefttas (of Jambu dros ut x 14th Bharala ta Harmaata, f, Haritate. Videha, 7, t.,la, b., 1luto Third Charier The last ones are ZTARTI.11, Srayambhu ramat dari *(7547917), Svayambhu ram112 samma SUTRA 8 fafafatprint paganfrifon 7777* 1 = }} Dvidur viskambhah pursapurva pariserronlist kritayah The oceans and continents each ore ture! *Hezr2 to the one immediately preceding it That Time JA- 47. Yojanas in breadth the arma larant 340463 a 2 m 2 wanitarne Ihtuki khani dupa is 4 lacs sacs En surroun is the onzimm_frately precei os it. (Thera SUTRA 9 तन्मध्येमेनाभि तो योजनामहविष्का शहर . Tanmadhyemerunabhuryrittogojanskataszkastarikan bilis Jambudvipah In (the middle of these (concen.ne or* 2proptrex meru Jambu dvipu is) 1 lac yojanus in breast 500 times the small one SUTRA 10 भरतहमयतहरिविदेहरम्यवहैरएयवन रावतवर्गमा fin de rsahksettrani ranyavata and 1971, Airavata * 1(big) yojana 2000 til 1 sm ismall) soja71-4 kong ·64 Tatiartha Sutyam SUTRA 11 afa fua daf7719ar fz naheil nafrafadaarfanfrafruit aque- पवना ॥ ११ ॥ Tadvibhajinahpurvaparayata himayanmahalımayannisidhanılarukmishikharino varsadharaparvatah Dividing these (7 77 Kscttras there ate 6) mountuns (They tre fr71 Himaian #714727 Maha himaran larry Nasıdha, 711 Nila f44 Rukmi and forget Shikhar (These mountains) run East to West SUTRA 12 हेमाशु नतपनीयवंडीर्यरजतहेममया ।। १२ ॥ Henarjjunatapaniyavaiduryarajatahemamayah (The 1st moutain, ic fama Himaran, is) golden in colour , (the 2nd silvury whice), (the 3rd red like red-hot gold, (the 4th 19 ) blue (like the neck of a peacochy) (the 5th) silvery (white ); (and the 6th) golden #41 (maya) in this sutra means like SUTRA 13 मरिणविचित्रपाश्वा उपरिमूले च तुल्यविस्तारा ॥ १३ ।। Manivichitraparslıya upari mule cha tulyavistarah The sides (of these 6 mountains are) studded with various jen els (and they are of) equal width at the foot, the top and (the middle) SUTRA 14 पद्ममहापद्मतिगिलकेशरिमहापुण्डरीक्पुण्डरीका हृदास्तेषामुपरि ॥ १४ ।। Padmamahapadmatiginchhakesharımahapundrikapundrikabradastesamuparı On the top of these (mountains there are the following 6) lakes (respectively ) # Padma halt Mahapadma faforer Tiginchha, aut Kesharı #Tiga Mahapundrika, and gai Pundrika SUTRA 15 प्रथमो योजनसखायामम्तदद्धविष्कम्भो हृद ॥१५॥ Prathamo yojanasahasrayamastadarddhaviskambbo hradah The first tihe (las a) length (of) 1000 yojanas (and a) breadth of) half of that (2 e 500 yojanas) ·length breadth and den brt yah palgopamastkazyah ker Barn Third Chapier SUTRA 16 दगयोजनावाद ॥१६॥ Dashayojana och (The first lake has a) depth (of) 10 2015 SUTRA 17 नमध्य माग्न ! Tanmadhyeyojanastarts . In the antre of this (L st taxe ibrezstopen to ** yojana (broad) le- SUTRA 13 नद्विगुणद्विगुणा Tara ! " Ith of Taddvigunadrigucahrzemes un (Each of the three) lakes running to the of) twice (the breadth of thz siziskiem. Komponente it) afiratfernt 7 anys परिपत्वा ॥ १६॥ xtent of ksetras Jing to (those in) The folle spes?, *** Shri . Hn Dries (each one is the post गम् ॥ २७ ॥ palsa. (The MININE bhaya-mutwith the zi, calen are mau 3th and north sage height গণশি। and Avaa 13 partoriale actively) fitnavana 9 Tannivassayo derya ke semasa F H Gastei e sere og den har som om *** ·66 Tatyartha Sutram sitoda narı narakanta suvarna rupyakula rakta raktodah saritas tan madhyagah The rivers of the Ganga, fy the Sindhu ifta the Rohie, net- 17 thu Rohtassa, ofta the Harit, afrapa the Harikanta, in the Sita, 1677 the Sitoda aril , the Narı, FFM the Narakanta, K, the Suvaranakula walking the Rupyakula # the Rakta y the Raktoda the Raktoda flow in those (seven ksetras , 2 in each respectively; 10, Ganga and Sindhu in Bhairta, Rohit and Rohitarya in Harmvata, etc etc ) SUTRA 21 द्वयोव यो पूर्वा पूर्वगा ॥ २१ ॥ Dvayordvayoh purvah purvagab (These 14 rivers must be taken in groups) of 2 cach The first (of cach group as named above, Nons casttvards (and falls into the ocean there) SUTRA 22 शेपास्त्वपरगा ॥२२॥ Shesastva paragah But the others flow westwards and fall into the occan there) These rivers have their sources as follows Ganga, Sindhu and Rohitasya spring from tbe lake Padma Rohita and Harikanta Maha Padma Harit and Sitoda Tiginchha Sita and Narkanta Keshari Nart and Rupya kula Mahapundarika Suvarnakula Rakta and Raktoda spring Pundarika SUTRA 23 चतुर्दशनदीसहस्रपरिवृता गगासिन्ध्वादयो नद्या ॥२३॥ Chaturdashanadı sahasra pariyrta ganga sindhvadayo nadyah Ganga and Sindhu have 14 000 tributary rivers each, and others, ie, the next pair (Rohit and Robitasya) have twice, 2 e 28 000 each. Hátit and Hanrıkanta have 56 000 each, Sıta and Sitoda bave 1,12,000 ·Third Chapter 67 each Nan and Narkanta bave 55 000, Suvarnakula Rupyakula 28,000 and Rakta Raktoda 14 000 each SUTRA 24 भरत पविशतिपचयोजनातविस्तार पट्चकोनविंशति भागा योजनस्य ॥२४॥ Bharatah sad vinsatı pancha yojana shata vistarah sat chazkona vinshati bhaga yojanasy& Bharat ksera in its widest part measure 5261 yojanas SUTRA 25 तद्विगुरगाद्विगुणयिस्तारा वर्षधरवर्पा विदेहान्ता ॥ २५ ॥ Tadviguna dviguna vistara varsadhara varsa videhantals Each mountain and ksetra in breadth has double the baeadth of the mountain or ksetra preceding it (This is upto) Videha Thus Bharata ksetra is 526% yojanas in breadth, the Himavana mountain is double of this se, 105215 yojanas, and so on SUTRA 26 उत्तरा दभिएतुल्या ।। २६ ।। Uttara daksina tulyah To the north (of videla the arrangement and extent of ksetras mountains tivers lakes, islands is exactly) corresponding to those in) the south (of it) SUTRA 27 भग्नराननयो दिहामौ पट्ममयाभ्यामु सपिएयवसपिग्गीभ्याम् ।। २७ ।। Bharatairavatayorvrddhirasau satsamayabhaya-mutsarpinyavasarpınıbhyam In Bharati and Airavata ksetras (in the extreme south and north o Jambudiy pa chere 15) increase and descrease of (bliss age height, etc of their inhabitants in the 2 aeons) utsarpint (förfl) and Avasarpini (cafios) (the aeons of increase and decrease respectively) There are 6 ages (in each aeon) ·68 Tatvartha Sutram The ages in avasarpım the presunt aeon are 404 Sukhami. sukhama ममा Sukhama मुपमा ममा Sukhama-Duhkhama दुग्यमामुखमा Dukhama sukhama Dulhama and STAR 94, Dukhama-dehhama We are now in the Dukham, or the 5th age (97#517); this began in about 513 B C i e, 3 years 81 months after the liberation of Lord Mahavira and its total duration is 21 000 years The sequence of ages in the utsarpını is the reversing of the order of the Avasarpini and therefore the last 3 of the Utsarpını are ages of aith Bhogabhum the rest art of quafa, Karma bhumi; Each aeons is of 10x(1 crorex1 crore) Art sagaras In Avasırpını the ages have their duration as follows 1st=4*(1 crore x 1 crore ) sagras 2nd3 3rd 2 4th=1 minus 42 000 years 5th=21 000 years 6th==21000 vears Altogether 10 x 11 crore x 1 crore, sagaras i e Tartaria Almr SUTRA 28 ताभ्यमपरा भूमयोऽवस्थिता ।। २८ ।। Tabhyamapra bhumayo avasthita Excepting these two (Bharata and Airavata) the other (five) Earths are constant (There is no increase or decrease in bliss age; height etc there) SUTRA 29 एकद्विधिपत्योपमस्थितयो हैमवतवहारिवपवदेवकुरवका ॥२६॥ Ek dvitripalyopamasthitayo haimyatakalarıvarsak daivakurvakah (The men and animals) of Hinivana Haris arsak Devakuru (bloga bhumi) are respectively of the one two and three palyas SUTRA 30 तथोत्तरा ॥ ३०॥ Tathottarah (The condition of things is) the same in the north (of mount ·Third Chapter Menu #x) Dayakuru, Han and Hamwata art replaced by Uttara. kutu Rimyaka and Hatrangayata SVTRA 31 विदेहेतु मध्ययवाना ॥ ३१ ।। Videhesu samkhyeya halah In videha (men have an age of) numerzbll (4**ta) years, a the highest is 1 crore rutles and the last is n antara muhurta 81 hc yuarga purvangt (917) & lac years 2-1 purv7a70560000000000 1 crore purva -7056000011000000000000 years SUTRA 32 भरतम्य विष्वम्भो जम्बूद्वीपस्य नवनियाभाग ॥ ३२ ।। Bharatasya viskambho jambudvipasya naratishatabhagah The breadth of Dharata Asutra is) 190 th part of the breadth of 100000 6 Jambu dvipa ( -526 iyojanas) 190 SUTRA 33 द्विर्धातवीपरहे।। ३३ ।। Dvir dhata kikhande In the Dhatakżkbanda (a hich is tbe next region after salt ocean, maantee the number of ksetras, mountains rivets lakes ctc us) double (of that in the Jambu di ipa) SUTRA 34 पुनराद्धे च ।। ३४॥ Puskararddhe cha In the nearest) half of Puskara dvipi also (the number of kserras etc is double of that in Jambudvipa) SURTA 35 प्राइमानुपोत्तगन्मनुष्या ।। ३५ ॥ Pranmanusottaranmanusyah. On thus side at (alone) therc are men ·70 Tatvartha Sutrum In the middle of Puskatasara dvipa (99 Tercata) running all round it is Manusottara (Frater) mountain It is so called because man 15 neither found nor born except on this side of it SUTRA 36 प्रार्या म्लेच्छाश्च ।। ३६ ।। Arya mlechchhascha (The human beings in thesc 2) regions wer-it, are of two kinds). 4 Arja and stay Mlechchha; (1 e respectively those who care and do not care for religion) Human beings are of 2 kinds Arya, noble worthy, respectable tale Mlecl chha , barbarian, non Aryan, low savage Arya are of 2 kinds feat, Riddh Prapta with supernatural powers. #fene Anriddhi prapta without supernatural powers #f, Riddhi is of 7 kınds i gf Buddhr Enlightenment 2. fafirm, Vikriya, Capacity to change the body at will 3 nu Tapa Austerities 4 27 Bala Miraculous strength 5 m Ausadha Healing pon er 6 Rasa Capacity of an evil eye and its opposite etc 7 10 Aksina Capacity of making stores place etc exhaustible There are 64 sub classes of these 7 77 Anriddh Aryas are of 5 kinds 1 97 Ksetra born in Aryakhanda one of the 6 divisions of Bharataksetra 2a Jali born in high families like Iksvaku Suryavansa Natiyansa etc. etc. 3 a Karma Arya by pursuit of inilitary Literary Agriculture, Trade Arts Service 4 777 Charitra Arya by right conduct 5 a Darshana Arya by right belief 53721 Miechchhas are of 2 kinds 1 Fafan Karma bhumija re born in the 5 Mlechchha divi in ·Third Chapter -71 stons each of the 5 Bharataksetra and 5 Airavata and 800 in the Videhas The total disastons are 5 x 5+5 54800-850 1 7777 Antara di ipaja 1 e inter continental Mlechchhas There are 24 sslands in uk Lai anodadh, the first ocean round the first continent Jambu-dvipa These islands are peopled by grotesque creatures with boars elephants horses and head on a human body or with long ears, one leg and similat grotesque formations of the body Their age is one palga and they live on fruits etc of trets. 500 yojanas from the circumference of Jambu-dvipa these 24 islands are situated in a circle in the 1977 Lavana Samudra Thc islands in the 4 cardinal directions are 100 yojanas in breadth The 4 corner ones are 55 yojanas, and the remaining 16 arc 50 yojanas in breadth. These 16 are 550 (instead of 500)'yojanas from the circum ference of Jambu-dvspa SUTRA 37 भरतरावत विदेहा कमभूमयोऽन्यत्र देवकुरूत्तरकुस्भ्य ॥ ३७॥ Bharatairavata videhah karmabhumayo anyatra devakuruttara kurubhyah Bharata Akravata and Videha ksetras escupt Duva Uttara kurus (are the only regions a here ne find) Karma-bhumi (e agriculture etc. for sustenance) Thus is also the region of prety and place from where liberation can be attained SUTRA 38 नृस्थिती परजवरे त्रिपल्योपमान्तमुहूर्ते ॥ ३८ ॥ Nristhiti paravare tripalyopamantar muhurte The age of human beings (ranges from) a maximum of 3 Palyas to a minimum of one Antara-muhurta Infinite x infinite atoms = 1 Utsaninasanjna (**) 8 Utsan nasanjna = 1 Saninasanjna (79) 8 Sanjnasanjna = 1 Trtirenu () 8 Truti-renu *1 Trasa renu (*) 8 Trasa-tenu =1 Ratha tenu ) 8 Ratha renu = 1 hair point of a haubin tiste przen-land- ·72 Tatiartha Sutram ) 8 Such Hair Points - 1 hair point middle (ra) cnjoymentland 8 lowest (77) Enjoymentland 8 = 1 hair point cnjoyment-land actionland (Tifa) 8 = 1 Lisa nit (yonug louse or egg of a louse) 8 Nits 1 Yuka louse 8 Lice - 1 Yava madhya barley-seed (in its diameter) 8 Barley-seeds = 1 Utseda Angula tn 57 (small finger) in its breadth [500 Utseda Angulas * 1 Pramana Angula wing, (big finger) 6 Angula = 1 Pada (7) 2 Pada = 1 Vitasti (span) ffiz 2 Vitasto - 1 Latha (cubit) 674 2 Cubits * 1 Kiku fts 2 Kikus - 1 Dhanusja (bow) 157 2000 Bows = 1 Kosa #17 4 Kosas = 1 Yojana 2015 [ A big or Pramana 500 small yojanas -2000 kosas) By the Pramana Angula Haur or 500 times of the ordinary measure continent oceans etc are measured angefe Jagat shreni = 7 Rajus y this is the length of the Universe at its lowest point FIAF Jagat Pratara = 7 Rajus x 7 Rajus=:49 square Rajus the area of the base of the Universe 477 47(a) Jagal-ghana or Loka = (7 Rajus )' =313 cubic Rajus, the volume of the Universe SUTRA 39 तियंग्योनिजाना च ॥३६॥ Tiryagyoni janam cha ·Third Chart 20 years 300 The sub-human beings Lofrala a range of anc) simum Min af Earth bodied Vegetable bedied 1000 Water bodied 70 Air bodied Fire bodied 3 days 2 sensed one 3*** 3 49 days mutta 4 6 months 5 fish, etc. 1 crore purvas year Mongoose 9 purvangas Serpent 42000 years Birds 72,000 Quadrupeds 3 Palyas 12 years 1 re more there *** respe. ܢ. 27 17 ·अध्याय चौथा CHAPTER IV SUTRA 1 देवाश्चतुरिणकाया ॥ १॥ Devashchaturni Kayah Celestial beings (arc of four orders groups or classes at Bhai ana vast Residential 477 Vyantara Peripatetic ज्योतिक Jyotiska Stellar वैमानिक Vaimanika Heavenly SUTRA 2 आदितस्त्रिषु पीतान्तलेश्या ॥ २ ॥ Aditastrisu pitanta lesyah From the first to the third (have f) lusyas or paints up to yellow Tu, Black an, Indigo, TITA, Grey and 14 Yellow 1 e SUTRA 3 दशाप्टपञ्चद्वादशविकल्पा कल्पोपण नपयन्ता ॥ ३ ॥ Dashasta pancha dvadasha vikalpah kalpopapanna paryantah 7101, Residential celestial beings are of 10 classes तर Peripatetic 8 -योनिप Stellar 5 कल्पवामी Heavenly 12 7 Total 35 Classes (All these kinds are) born up to the Kalpa (the 16 heavens) Beyond that 16th heaven they are all alike, there are no classes The Heavenly have 12 classes, because there are 12 Indras in 16 heavens ·Fourth Chapter til SUTRA 4 इद्रमामानिमत्रायस्निपाररिपदात्मरक्षलोकपालानीप्रकीर्णकानि पिकाश्चैक्श ॥ ४ ॥ Indra samanika trayastrimsha parisadatma raksa bf Aika prakırnakabhiyogka kılbısıkashchakban Evury class (has) 10 (grades) Indra Powerful and of Supreme author Samanika Powerfpl but not authoritative ! Le Temps father, teacher Trayastrins Like minister or priestor er 33 in number Parisad Courtiers. Atma raksta Body-guards Loka-pala The police, the protectoescrit Anika Prakırnaka The people Abhiyogya That grade of celesa! Error themselves into cya 747222*** swan etc etc, for the car Kilbiska That servile graje, The army SUTRA 5 Trofeta11741759f 7777.4 Traystrisha lokapala vargya Tere Le But the Peripatetic and Srellar cét Trayastriosa like Minister or Petust anima denied SUTRA ! gaurizi - Purvayor & In the first two ( e Redes are) two Indras (or king, in ean ctively) sas) ars ·76 Tatvartha Sutram SUTRA 7 कायप्रवीचागमाऐशातान् ।। ७ । Kaya pravichari Aaaishanat Up to Isana (or the 2nd heaven celestial beings which include all Residential Peripatetic and Stellar celestial buings) have bodily sexual enjoyment (like human beings) SUTRA 8 शेषा स्पर्गम्पशब्दमन प्रवीचारा ॥८॥ Shesah sparsha rupa shabda manah pravicharah The others have the sexual enjoyment by means of touch, sight of beauty sound and mind (as follows ) In 3rd and 4th heavens by touch only In 5 6,7 and 8th sight only In 9 10 11 and 12th sound only as songs etc In 13 14 15 and 16th mind only SUTRA 9 परेऽप्रवीचारा Pareapravi charah The remaining (celestial beings are without sexual desire (There are no goddesses there Beyond the 16th heaven there is only the male sex) SUTRA 10 भवनवासिनोऽसुरनागविद्युत्सुपर्णाग्निवातस्तनितोदवि द्वीपदिक्कुमारा ।। १०॥ Bhavana väsino asurnaga vidyut suparnagni vata stanito dadhıdvipa dikkumarah (The 10 classes of ) Residential celestial beings (are) Asura- Lumara Naga, Vidyuta Suparna Agni Vata Stanita Udadhi, Dvipa and Dik Kumara They are called Kumaras because their lives and habits are liht of youths of under 20 who are called kumaras, ·Tourth Chapter 77 The Residentials (AT) live as follows In the first earth Ratnaprabha, there are three strata one above the other with an interval of 1000 yojanias The first is called kharabhaga (FR *171) this is the abode of 9 classes of Residentials i e of all except Asura Kumaras The Asucas reside in the 2nd stratum called panka-bhaga (9) In the third or lowest stratum called Abbahula bhaga (qaraum), there is ituated the 1st hell SUTRA 11 प्य तरा किन्नरविम्मुग्पमोरगगधवयभराक्षसभूतपिणाचा ॥ ११ ॥ Vyantarah kınnara kımpurusa mahoraga gandharva yakua raksasa bhuta pishachah The (classes of) Peripatetics (are) 1 kinnara 2 Kimpurusha 3 Mahoraga 4 Gandharya 5 Yaksha 6 Rakshasa 7 Bhuta & Pishacha Some of these live in the innumerable Oceans and Continents 1.e all excepts the Rakshasa live in the khara-bhaga or first uppermost stratum of the first earth Ratnaprabha The Rakshasas live in the 2nd or panka bhaga of the same SUTRA 12 ज्योतिस्वा सूर्याचन्द्रमसौप्रहनक्षत्रप्रवीणिकतारवाच ।। १० ।। Jyotiskah surya chandramasau graba naksatra prakırnika tarakascha The classes of settlers are 1 Surya the sun 2 Chandrama the nioon 3 Graha the planets 4 Nakshatra the constellations 5 Prakirnuka taraka, scattered stars The stellars begin at a height of 790 yojanas (each of 2000 kosas) from the level of the earth on which we are the lowest are the stars.

·78 Tatiartha Sutram 10 yojanas above them are the suns 80 yojanas above the suns are the moons 4 yojinas above the moons are the 27 nakshatras; 4 yojanas above the nakshatras is the Budha, the planet mercury 3 yojanas above them is the Shukra, the Plant Venus 3 yojans above them the Vrhaspati the plant Jupiter ; 3 yojanas above them is the Mangala or Angarala the planet Mars, 3 yojanas above them is the Sanaishchura the planet Saturn Thus up to 900 yojanas from the earth-level upwards are found the stellar order of celestial buings The yojana bere is 2000 kosas SUTRA 13 मेरुप्रदिक्षग्गानित्यगतयोनृलोके ॥१३॥ Meru pradıksana nitya gatayo nrloke In the human regions, (ie the 21 dvipas, the stellars) always move round (their respective) Mount Meru (but their nearest orbit to the Central Meru in Jambu-dupa has a radius of 1121 yojanas That is they never appear in a circle of 1121 yojana radius round the Central Meru) SUTRA 14 तत्कृत कालविभाग ॥ १४ ॥ Tatkrtah kala vibhagah Dissions of time (are) caused by those (movements of the Stellars) SUTKA 15 बहिर्यास्थता ॥१५॥ Bahiravasthitah (The stellars) outside the 21 dvipas 1 e beyond Manusottara mountain in the middle of Pushatavara dvipa are) fixed (They never move) SUTRA 16 वैमानिया ॥ १६ ॥ Vaimankah Now we go on to) the heavenly beings.

·79 Fourth Chapter SUTRA 17 कल्पोपपन्ना कल्पातीताश्च ॥ १७ ॥ Kalpopannakalpatitashcha (There are of 2 kinds ) Kalpopanna bora in the 16 heavens and with 10 grades These alone have 10 classes kalpatita born beyond the 16 heavens They have no grades or classes They are called Akamındra fra litt I am India) and are all alike SUTRA 18 उपयु परि ॥ १८ ॥ Uparyupari The 16 heavens are situated in pairs one (pur) above the other (The graincyakas are also one above the other beyond the 16 heavens) SUTRA 19 सौधर्मशानमानत्तुमारमाहे द्रब्रह्मब्रह्मोत्तरलान्तवकापिप्ठ शुक्रमहाशुब सता- रमहनारेप्वानतप्रताणनयोरारणाच्युनयानवमुग्रं वेयरिजयवैजयन्तणय तापरा- fordgaafafuata pe " Saudharmaishana sanatkumara inahendra brahma brahmottra lantava kapistha shukra maha shukra satara sahasraresvanata pranatayo rarana chyutayor navasu graivegakesu vijaya vaijayanta jayanta parajitesu sarvar. tha siddhau cha (They arent live) in 18+ Saudharma, 2 a Isan 3 naya, Sanatkumara 4 HIES Alahendra, 5 Brahma 6 water Brahmottara, 7 Tot Lantava Sri Kapustha, 9 T4 Shukra 10 HETTA Mahashukra 11 kW Satara 12 mart Sahasrara 13 that Anat, 14 991 Pranata 15 Sty Arana and 7 16 Achyuta (Above these 16 heavens the abodes of Heft Ahamındras are ) 9वेया Grarveyaka (heavens) 9 अदिश Anudisha ·80 Tatvartha Sutram 5 G Anuttara (heavens i el विजय Vijaya, वैजयत, Vajayanta, जयन, Jayantan अपगनित Aparajita, माथिमिद्धि Sarnartha siddha Above the Sarvartha-siddhi is the 14671, Siddha kshetra the place of Liberated souls The first heaven im Saudharama is the nearest because its central heavenly car or abode (917 Dimana) is only one hair s breadth from the top of the Central Meru (find) This Meru is 100010 yojanas high, 1,000 yojanas of it are embedded in the earth, the rest is above the top being 40 yojanas The #1 Heavenly have 12 classes because there are 12 Indras in the 16 heavens as follows The 1 2, 3, 1 heavens have one Indra eache, 4 Indras nan after their heavens 5 6 only, ie 1 Brahmednra 78 1 Lantava 9 10 1 Shukra 11, 12 1 Satara The 13 14 15, 16 4 named after their heavens JO Total Indras 12 1 res- . The 16 heavens have 52 layers (Patala), 1 c 31 7 4 2 1 pectively for 1st 2nd 3rd 4th, 5th and 6th pairs of heavens, and 6 for the 7th and the 8th pairs There are 9 for the 9 Gran cyakas, 1 9 Anudisas 1 5 Anuttaras In all there are 63 layers (Patala) ) SUTRA 20 स्थितिप्रभावसुखद्युतिलेश्याविशुद्धीद्रियावधिविषयतोऽधिका ॥ २० ॥ Sthiti prabhava sukha dyutı lesya vishuddhindriya. vadhi visayatoadhikah Age power, enjoyment, brilliance purity of lesya (paint and thought colour) sense-faculties visual knowledge-(all) these go on increasing (as we go from thu lower to the higher heavens) ·Fourt Chapter 81 3 . SUTRA 21 गतिसरीपरिप्रहाभिमानतोहीना ॥ २१ ॥ Gati sharira paragraha bhimanato hunah Moving from place to place height of body attachment to world by objects pride-these (go on) decreasing (as we go up to the higher heavens) e & in 1 and 2 heavens stature is 7 hands (cubits) 3 and 4 6 5 and 6 7 and 8 5 9 and 10 11 and 12 4. 13 and 14 31 15 and 16 3 In the 1, 2, 3, 7*, franesata stature is 2} bands In the 4 5 6 2 bands In the 7, 8, 9 , hands In the 9 a Anudisha . 1} hands In the 5 a 1a, Anutra Viman 1 hand. N + ! - SUTRA 22 पीतपप शुक्लश्याद्वितिरोपेषु ॥ २२ ॥ Pita padma shukla leshya dvitra shesesu (There are) 414 sellou te rink and my white or lesya in 2 3 (pairs and the remaining (heavens) Yellow-pink in 3 and 4 heavens | 1 e 2 pairs Pink in 5 and 6 7 and 8, and 9 and 10 Pink #hite in 11 and 12 beavens, White in the rest of the heavens and higher regions SUTRA 23 प्राग्वेयकम्य कल्पा Praggraiveyakebhyah kalpah (The heavens) before (we reach) The Graneyakas (are called) kalpas. SUTRA 24 ब्रह्मलावरालयालाबालिग ॥ २४ ॥ Brahma lokalaya laukanlıkah (Having) Brahma loka (15) abode (are) Laukantikasım The Luka ·82 Tatvartha Sutram antıka heavenly beings live in the highest parts of the 5th heaven called Brahmaloka These are so called because their connection with loka has come to an end 1 c in their next incarnation they shall be born as human beings and shall attain Liberation SUTRA 25 सारस्वतादित्यवायरगगदतोयतुपिताव्यावाधारिष्टाश्च ॥ २५ ॥ Sarasvataditya vahnyaruna garadatoya tusita vyabadharistascha (These Laukantikas are of the following 8 classes ) Ana Saraswat Tr Adrtja, ef Vahni 21 Aruna rau Gardatoja yra Tusita, WT1 Av; abadha and shie Ansta There are 16 more classes 2 in the 8 inter als formed by the above 8 classes In all thcrc arc 24 classes The names of their heavens take after them They are all alıke and independent; and without sexual desire and therefore called Safi Devarsi They descend and attend to the Tirtha nkaras when the latter make up their minds to renounce the world The number of Laukantika celestial being is 407,806 SUTRA 26 विजयादियुद्विचरमा ॥ २६ ॥ Vijayadısu dvicharmah In the (4 990 Anuttara heavens, i e) Vijayı etc, li c Vijayanta Jayanta, Aparajita and the 947-2 Anudishas those heavenly beings are born who shall attain Liberation at the most after having incarnated (as a human being) twice [All these are beings with right belief (Print) SUTRA 27 प्रौपपादिकमनुष्येभ्य शेषास्तियंग्योनय ॥ २७ ॥ Aupapadıka manusyebhyah shcsastıry igyonayah Other than those born by instantaneous rise (1 e hellish and celestial teings) and human being an beings i e, Triya. ncha fin ·Fourth Chapter 83 Fine one-sensed sub-humans are found everywhere in the Universe Gross one sensed are also in the whole Universe but not everywhere like the fine one sensed ones The sub-humans from 2 to 5 sensed beings are only in the Mobile Channel (Trasa-nadu SUTRA 28 स्थितिरमुग्नागसु पणद्वीपशेपारणा मागरोपमनिपन्योपमार्द्धहीनमिता ॥२८॥ Sthitirasura naga suparna dvipa seshanam sagropaſ tripalyo-pamarddha hina mitah The (maximum) age of AT Asura measures 1 Sagara FC M Naga 3 Palya BU Suparna, less (1 e 21) द्वीप Dvipa, 2 and of the other 6 classes) 11 SUTRA 29 मौधर्मेशानयो मागरापमेऽधिके ॥ २६ ॥ Saudharma shanayoh sagaropame adhike In the Saudharna and Ishana (ie 1st and 2nd heavens the maxi mum age is) a little over 2 Sagras SUTRA 30 मानत्कुमारमाहे द्रयो मप्त ।। ३० Sanatkumara mahendrayoh sapta In the Sanatkumar Mahendra 6 e 3rd and 4th heavens the Inaximum age is a little over) 7 sagaras ( SUTRA 31 त्रिसप्तनवैकादशत्रयोदशपञ्चदाभिरधिवानितु ।। ३१ ॥ Trı sapta nava,kadasha trayodasha panchadasha bhira. 3 $ 9 11 13 and 15 added to (7 sagaras make up the maxi 10 ·84 Tatyartha Sutram 35 2 In the 5th and 6th heavens, it is a little over 7th 8th 10th 12th In the 13th and 14th heavens it is 20 sagaras 16th 22 9th, 11th ***** . · 15th 1 > 4 4 ** SUTRA 32 मारणाच्युतायमेकनेन नवसुमं येयके विजयादिषुमपिसि Aranachyuta durddhva mekaikina navat kesu vijayadisu sarvarthasıddau cha Above Arana and Achyuta, in the 9 Graveyakas more by one sagara (1 e it 15 23-31 sagaras respectre Anudisas (it is 32 sagaras ånd) in Vijaya etc (in the is 33 sagaras Bue) in (the last Anuttara, i e..) Saryarti. neser less than 33 sagras) phie bow branca res SUTRA 33 अपरापल्योपमधिकम् ॥ ३३ ॥ Aparapalyopama madhikam (In the Saudharma and Ishana the) minimum (age 19 one palya SUTRA 34 परत परत पूर्वापूर्वानन्तरा ॥ ३४ ॥ Paratah paratah Purvapurya nantarah Further (and) further (on) the former (or maximu comes the minimum age for the next As for the rest thx age for) the immediately preceding [region is the minimu next above it) SUTP 351 नरवाण 12 ! The same (rule applies ·Fourth Chapter 85 0:21Imum age of the 1st is the minimum) of the 2nd and so on. SUTRA 36 दापमहमत्राणिप्रथमायाम् ।। ३६ ॥ Dashavarsa sahasrani prathamayam. (Thiu minimum age of buings) in the first hell 18) 10000 years SUTRA 37 भरनपुर ॥ ३७॥ Bhavanesucha (The minimum age of Residentials #11147 (1s also) the same to 10,000 years) SUTRA 38 व्यन्तरामाच॥ ३८॥ Vyantaranamcha The same for Peripatetics (te the minimum is 10 000 years ) SUTRA 39 परापल्योपममधिक ॥ ३६॥ Para palyopama madhikam The maximum (age for peripatetics is) a little over one palya SUTRA 40 ज्योतिष्याणांच॥ ४० ॥ Jyotiskanam cha The stellars also (have a mremum of a little over one palya ·86 Tatvartha Sutram SUTRA 41 तदष्टभागाऽपरा॥१॥ Tadasta bhago apara The minimum (for the stellars is) $ of that, (1 e, a palya ) SUTRA 42 लौकान्तिकानामष्टी सागरोपमाग्गि मर्वेपाम् ॥ ४२ ॥ Laukantikanamastau sagaropamant servesam, (The age) of the Laukant:kas (18) 8 sagaras (It is the same) for all ·अध्याय पांचवा CHAPTER V SUTRA 1 अजीवकाया धर्माधर्मावापुद्गला ॥१॥ Ajvakaya dharma dharmakasha pudgalah The non soul extensive (substances are ) 49 Dharma medium of motion to soul and matter, अधम Adharma rest FEFIT Akasha space and, and TP Pudgala matter #24 Kaya means extensive 1 e. having extent like the body i e, occupying more than one post Pradesha spatial Ont or point 6 Kala times has to extent because its innumerable points kalanus are packed full like a heap of jewels in universal space but are never united one with the other SUTRA 2 द्रव्याणि ॥२॥ Dravyani (They are also called) dravgas substances 6 Dravyas The basic distinction is one It 15 seen it is unduniable it is tbe distiction between thc (the I) and the chair on which I sat Technically it is the distinction between Jiva and Ajiva It is perfect in Logic and universally observable in experience Grouped round both of these and making there two know. able and describable are time and pace Time and space are not one Similarly the motion or rest-which are also observable in men and patter--are not one, though there is nothing which is neither at rest, not in cotton. Each condition is a condition of rest or troton. Thus tvc get Jiva soul, Ajira pon-soul including matter, time space media of motion and of rest. Substance is a group of attributes wh.ch are azter separable one from the other It is like a lump of 3ton ·88 Tatvartha Sutram of which has all the attributes of sugar, sweetness, crystal Irsation shiteness, etc There are 6 such groups There is no attribute outside of these 6 groups Every substance has an infinity of attributes in it The full attributes of no substance can be given Attributes are in all the parts and modification of a substance i e of a group of attributes I Samanya cuna or common attributes are found in all substances, these are the attributes which are necessary for the existence of the group as a group These are infinite but 6 are principal अस्तित्व 1 Astitva Isness. Indestructibility, permanence, the capacity by which substancc cannot be destroyed am 2 Vastutia Functionality, capacity by which substance has a Function 3 Dravyatva, Changeability, capacity by which it is always changing its modifications 99 4 Prameyatva Knowability capacity of being known by some one or of being the subject-matter of knowledge 9 5 Aguru laghutza Individuality, capacity by which one attribute or substance docs not become another and the substance does not lose its attnbutes whose grouping forms the substance itself TT 6 Pradeshatva Spatiality capacity of having some kind of form. 1 are common attributes of the 279 Chetanatva Consciousness class of substance or group of na Amurtatva Immateriality J attributes called soul * Achetanatva Unconsciousness are common to space, **** Amurtati a Immateriality motion and rest and time the Machetaratzat els consciousness) Murtatva are common to Matter farur Vishesa guna or special attributes of a particular substance These are the attributes which distinguish one group from the others Modifications occur only in attributes Substance and Attribute are distinguishable according to their name number, differentia and function le respectively, Sanjna Sankbya Laksana Prayojana ) 1971 1970 mau, ARA ) The bottom reality is attributes But alx ays in 6 groups ·Fifth Chapter 89 TM Kaja is that which has extent, : e many of Pardeshas, Kala time. re occupies more than onc unit of space alone does not do so Therefore is not kaya or extensive the units of time : c Kalanus, Ernu, are packed in Loka like a heap of jewels (ranft #ha) forniru Visesha guna or speaal attributus of each substance are (1) 1 Jula soul-I Knowledge (a) (In its full form it arises only in the absence of knowledge-obecuring karma ) 2 Conation (na) (In its full form it arises only in the absence of Conation obscuring karma ) 3 Bliss (57) In sts full form it arises only in tbe absence of all the 4 destructive karma) 4 Power (*) (In its full form it arises only in the absence of obstructive karmas etc) (In its full form it ari 5 Right Belief a) ses only 2 6 Right Conduct (9247=Fru) the absence of deluding karma 7 मचार Avyavadha Undisturbabic, duc to the absence of Vedaniya (Feeling) karma, neither pleasure nor pain. 8 * Asagaha due to the absence of body karma 9 wyr Agurulaghutya due to the absence of tamily-karma 10 1997. Suksu alve due to the absence of agc 1 he firet 6 are Anujivi attributes which co-exist in and constitute the substance They arise fully on!) on the destruction of Ith destructive karmas, conation and snowledge obscuring. Deluding and obstructive. The last 4 are Pralijivi (artid attributes which merely indicate the absence of their opposites They arise fully on the destruction of the 4 star non-destruc. tive karmas arty, Vedaniya, Feeling, 13 age, family and Am body karmas, ·90 Tatvert ha Sutram (2) ITR, Pudgala matter Special attributes arc 1. Touch, 2 Tasti, , 3 Smell, N, and Colour, at (3) Dharma medium of motion (4) Adharma medium of Rest (5) SIFIRT, Akasha, space, its function is to give place to others (6) #14 Kala Time, it brings about modiñcations 1 SUTRA 3 जीवाश्च ॥३॥ Jivashcha Jovas (or souls are) also (substances and extensive ones) SUTRA 4 नित्यावस्थिता यरूपाणि ।। ४ ।। Nitya vasthitanya rupanı (The above 5 extensive substances are ) permanent in their nature, (and with Fr Kala time are) fixed (as the sole constituents of the Universe) (and ate) devoid of touch taste smell and colour (e are अरूपी Arupse SUTRA 5 पद्गला ॥ ५॥ h taste, smell and colour ) 1 is used to indicate that of matter ) - one ·Pifth Chapter 91 SUTRA 7 निप्पियाणि च ।। ७॥ Noskriyadi cha (These three are) not (capable of) moving (from place to place) Time substance also is incapable of motion. It is also Niskriyi SUTRA 8 अमस्येया प्रदेगा धर्माधर्मकजीवानाम् ॥ ८॥ Asankhyoyah pradeshas dharmadharmaika jivanam (There ar) innumerable Pradeshas of Dharma, Adharma and cach soul (A Pradesha is the unit of space occupitd by an atom of matter) The number of Pradeshas in Dharma Adharma a Soul and Lokakasa t • thu Universelle all except pure «pace ) is the same te it is innumerable in all) The soul fills the whole Universe only in Omniscient overfiow Otherwise it is cxtent equal to its mundane body ercept in the Overflow (Samudghata ) See Dravya Samgraha Gatha 10 Vol ISBJ 28-31 SUTRA 9 प्रासागस्यानन्ना ॥६॥ Akasha ya nantah (The Pradeshas ) of pace (are) infinite SUTRA 10 मम्येयाऽगायेयाश्च पुद्गलानाम् ।। १० ॥ Sankhyeya asankhyeyascha pudgalanam (The atoms) of matter (are) numerable (#467 Sankhyats) annumerable (Sir Asankhyata) and 7 Ananta, inaitc (according to their different molecular compositions One atom of matrer, if frte occupies 1 unit of space 1 e a Pradesha Infinite atoms pill imply infinite Pradushas of mutter in Lokakasa But this only if they are all free ie the whole matter of the Universe exists only in atomic form This it does not There ·92 Tatyartha Sutyam fore there is no real contradiction between this and the 8th Sutra, because a molecule of e 8,3 atoms of matter may occupy less space than is represented by 3 Pradeshas, which would be necessary for the 3 atoms in their free conditian The material atoms have the capacity of compressing an infinite number of themselves into one molecule which may not occupy more than one Pradesha This may be illustrated roughly A saccharım pill compresses the sweetness of many lumps of sugar in it In the form of the pill, those lumps occupy much less space than otherwise As the space in a room may be occupied by the light of one lamp and also by 50 other lamps if they are brought there SUTRA 11 नारगो ॥ ११ ॥ Naroh (There are no (unmetable Pradeshas) of an atom An atom occupies always one Pradesha It follows from the definition of Pradesha SUTRA 12 लोवाकारोऽत्रगाह ॥ १३ ॥ Lokakasheavagahah The place (of these substances is only) in the Lokakasa Unterse This division into universe and non universe (loka and aloka ) is based on Dharma and Adharma Souls and matter move on and rect up to the confines of the Universe only SUTRA 13 धर्माधर्मया कृत्स्ने ॥ १३ ॥ Dharmadharmayoh kritsne Of Dharma and Adharma (tne place is) in the whole (Universe) SUTRA 14 एकप्रदेशादिपु भाज्य पुदगलानाम् ॥ १४ ॥ Eka pradeshadısu bhajyah pudgalanam In one pradesha space (in 2 pradeshas-space, in 3 pradesha-space), ·Fifth Chapter 93 etc (upto lokabasa i e the universe only 1, 2 or 3 etc aroms ) of matter (will find) distribution of place (if they are in a fret condition but in a molecular form any number of atoms can occupy any one of those spaces ) SUTRA 15 अराम्येयभागादिपु जीवानाम् ॥ १५ ॥ Asankhyeya bhagadtsu jivanam [The soul cven in its lowest condition occuples innumerable pradeshas This is not in conflict with the saying that (MP) Lokakasa has innumerablu pradeshas because innumurable may apply to a large number and to a still farger and larger number So if the Universe (Lokakasa) is divided into innumerable parts each part also has got innumerable pradeshas.) (The placu ) of souls (18) in one or more of these) innumerable parts Souls have five (aga suksma) or dense (13 badara ) bodies Fine bodies can pass through dense bodies And the space occupied by one dense bodied sout gives place to an infinite number of fine bodied souls SUTRA 16 प्रदेशसहार विगाभ्या प्रदीपवत् ।। १६ ।। Pradesha samhara visarpabhyam pradipavat By the contraction and expansion of the pradeshas (the soul although it always has innumerable pradeshas occupies space) like the light from a lamp (eg a soul can occupy the space represented by an ant or an elephant or even the RETTz Mahamachchha found in the *****y Svayambhuramana the outermost occan of our Universe and of which the length is 1000 yojanse This is the biggest body in existence The smallest is that of a fine nigoda soul which is aparyapta 1 e incapable of full development The souls that occupy body die and reborn 18 times in the time taken by one beat of the average human pulse Thus it is like a lamp which lights a small room and also a larger one Light vibrations expand more in the larger than in the small room) SUTRA 17 गतिस्थित्युपग्रही धर्माधमयोरुप कार ॥ १७ ॥ Gati sthityupagrahau dharmadharmayorupakarah Supporting the motion and rest (of soul and matter is the function of Dharma and Adharna respectively ·94 Tatrartha Sutram SUTRA 18 अवास्यावगाह ॥१८॥ Akashasyavagahah (The function) of Space (Akasa is to give ) place (to all the other substances) SUTRA 19 शरीरवाड्मन प्राणापाना पुद्गलानाम् ।। १६ ।। Sharıra vanmanah prapapanah Pudgalanam (The function) of matter (15 to form the basis of the ) bodies, speech and mind and respiration of souls There are 23 kinds of molecules or varganas The 5 bodies are ma of 3 and speech and mind each of one, kinds See Jiva Kanda 606-7 SUTRA 20 मुखदु खजीवितमरणापग्रहाश्च ।। २० ।। Sukha duhkha jivita maranopagrahascha. (The function of matter is) also to make possible in the soul wordly enjoyment, pain life (and) death. (This must be so karmas are material ) Matter also affects matter Therefore 348€ Upagraha is used in the Sutra as all SUTRA 21 परस्पगेपग्रहो जीवानाम् ॥ २१ ॥ Parasparopagraho jivanam (The function of souls be mundane souls it to) support each other This is obvious. We all depend upon one another The peasant provides corn to liumanity the weaser clothes, and so on. SUTRA 22 पर्तनापरिणामनिया परवापरत्वे च वालस्य ॥२२॥ Vartanaparınamakriyah paratvaparatve cha kalasya And (the function) of Time (is to help substances in their) being ·Fifth Chapter 95 (In their continuing to existi e in the continuous change in their attributes at every moment) (in theit) modifying (in their) movement, (and in ther) long and short duration The being or continuing to exist is done by f2297 Nishaja. kala te, real time substance The other three functions are the basis of FĦ Vyavaharakala ie, of time from a practical point of view which is based upon the motion of matter sun moon earth etc. in space SUTRA 23 स्पभरमगधवरणवत पद्गना ॥ २३ ॥ Sparsharasagandhavarnavantah pudgalah Material (substances) arc posses«ed of touch taste smell and colour-matter is in the form of in atom (Anu) or a molecule (Skandha) Touch taste smell ani colour arc respectively of 8 5 2 and 5 kinds. An ator has only 5 of these 20 at a time 1c one cach of taste smell and colour and 2 of touch hot or cold and smooth or rough A molecule has 7 010 each of tastc smell and colour and 4 of touch, hot or cold smooth or rough hard or soft and heavy or light. SUTRA 24 नन्दबधमाधम्य स्थौल्यमस्थानभेदतमदछायातपोद्यातवन्त'च ।। २८ ।। Shabdabardhasauksmyasthaulyasamsthanabhedatamashch hayatapodyotavantashcha And they (material substances) are posse sed of (ie their mani festations take the form of ) 4 Shabda sound, Itke vocal sounds music etc. Notc Sound is produced by one group of molecules striking against another group as a hand striking the stretched ukin on a kettle drum this is the external cause of sound but the sound affects the vocal molecules which fill the whole universe they are set in motion and bring the sounds to out scrise of heating It is the internal cause Sound is of two kinds (1) 277 Vaisresika-produced by nature alone as thunder, roar of occan thunder of clouds etc.

·96 Tatvartha Sutram (2) Arnt Prayogika-produced in connection with men, etc Sound is also divided into two (1) AIKAT Abhasalmuka-unspoken or which is not uttered by mouth This is - (1) mei Prajogka-caused by men etc as (1) Tata-sounds from stringed instruments as vina, etc. (2) 1997 Vitata-sounds from drum, kettle drum, etc (3) 4 Ghana--Sound from cvmbals kartala, etc (4) af Susira-sound from flutc etc and (5) ana Varshesika-caused by nature spontaneously as thunder etc. (2) Pai Bhasatmaka-spoken or speech uttered with the mouth, speech. It is of two kinds W90* Anaksaratmaka-non-alphabetical or the speech of animals having 2 or more senses, 2. STRAT Aksaratmaka-alphabetical as Sanskrit prakrita and 1710us other Aryan on non-aryan languages Note -For further details vide Dravya Samgraha Vol I of SBJ Appendix page lviti U Bandha, union caused by man or otherwise, like chemical changes in clouds, electricity etc Hisz Sauksmya fineness, like light compared with a table , ikSthaulja, grossness, c &, iron or wood compared with water; *7479 Sansthana figure, geometrical and other diagrams 42 Bheda partibility, like split peas four of gold leaf from gold etc * Tama darkness, EFChhaya shade, 187 Atapa sun-shine, and act:, Udgota moon light SUTRA 25 प्रणव स्वधाश्च ।। २५ ।। Anava skandhascha (Mattur has 2 chief forms ) atom and solecule ·Fift) Chapter SUTRA 26 मेग्मयातेभ्य उत्पद्यन्ते ॥॥ Bhedasanghalebhya utpadyante (Molecules) are formed (in 3 ways) (1) By division , (as a penny aut isto saules: porrible preces Each piece will retain the corpos cac theme of the Penty) 2) By ft sion (as a drop of water from 2 mars of tydecge and one of oxygen (3) By both, (1 e,a .ed process of d 150m 2.d fusion 25 ia cooking) SUTRA 27 मेदादरा ॥ २७ ॥ Bhedadadah Atom (15 obtained only) by dive.on (to an infrute extent.) SUTRA 28 भेदभघातान्या चाप ॥ २० ॥ Bhedasanghatabhyam chaksurah (Molecules can cometimes be decomposed) into (their) visible e 8 marsh gas treated with chlorine gives methyl chlonde and hydrochloric acid The formula 18 CHotels = CH.d+Htel (P 27 of Organuc Chemistry People's Books.) parts by division and uron SUTRA 29 TITUS It Be It Saddraryalaksanan The differentia of substance (15) sat being or isness SUTRA 30 उत्पादव्ययध्रा ययुक्त सत् ॥ ३० ॥ Utpadayyayadhrauvyayuktam sat Sat (is a) simulraneous possession ·99 Tatrartha Sutram (of 7717, Utpada, coming into existence birth , 11, Vzare going out of cristcnct, decay, and wie Dhrauija continuous sameness of existence permanence. The meaning is that tht sub-cance remains the same but its condition always changes eg a man is in anger and forgiveness supervenes, his angry soul is replaced by a forgiving one ke the forgiving condition comes into existence at the same time as anger goes out of existence and all through the soul continues the same 797 Utpada and 7 Vsaja art of 2 kinds af Svanımıtta in the pure substance itself duc to modification in the attribute of individualitz 977 Agurulaghutia, on account of the substance Timi ind plafu Payanimiita modificafion in the impure substance with the auxiliary help of another substance in Dharma and 19 Adharma SIT Akasha and n Kala, which have only safata Si animiita hind of Utpada and Vyaya The maturity of karmas is the paranıtnitta (by the shıcdding of some karmic matter) of a change in the thought activity of the soul SUTRA 31 तद्भावव्यय नित्यम् ॥ ३१ ॥ Tadbhavavyayam mityem 'Permanence (nscans) indestructiblity of the essence (or quality) of the substance SUTRA 32 aftaraftaran Arpitanarpıtasıddheh. The determination (of substances is donc by) giving prominence (to their indestructible essence and giving a) Scondars place (to their changeable condition as it is necessary for their full consideration because the permanent and the changeable aspect, though existing simultaneously cannot be described simultaneously Similarly in other pairs of contradictory characteristics onc must receive primary and the other secondary conederation, SUTRA 33 FATTEREZY 33 11 Snigdharuksatyadyandhah ·99 Fifth Chapter (The atoms of matter) unite (or become one to forma molt cule) in virtue of their qualities of smoothness and touglin Smooth can unite with smooth; tough sstth rough, or smooth and rough with each other SUTRA 34 न जय याग्मानाम् ॥ ३४ ॥ Na jaghanyagunanam (There is) no (union of atoms) with an atom with the minimum degree (of smoothness or roughness to form a molecule.) SUTRA 35 गुण गाम्ये महम् ॥ ॥ ॥ Gunasamye sadrisanam (Atoms) with cqual degru (of smoothness or roughnuss) of the (conditione imcorhne's of roughness camot unite with an atom of their own or of the ormosite condition.) SUTRA 36 द्वयधिशादिगुग्गामा 7 ॥ ३६ ॥ Dvyadhskadi gunanam tu But (aroms) of 2 or more degrees can unitc ) An atom will unite when there is diffurena of 2 degrees of smoothiness or roughness between it and the atom with bich it can unt. Thus in atom with 2 digreus con unit with an atom nith 4 degrees of smoothiness or roughn as but nurther less nor more Thus It cannot unite with an atom uith 3 or 5 or more degrees, of course It cannot unite with an atom nithe degrets or are de greu under Sutras 35 and 31 respectus ely SUTRA 37 adfurt Erfomfort ! ! Bandheadhikau parinamıkau cha In the union (the atom) with a higher decruz (of smoothness or roughness absorbs (the one with the loner degree into itself) ·100 Tatvartha Sutrar SUTRA 38 गुरणपययवद्रव्यम् ॥ ३८ ॥ Gunaparyayavadravyam Substance is possessed of attributes and modifications y Attributes are 744! Ani ayı, ie, they co-exist with substance qafq, Modifications are atat Vgatiseks, ie, they succeed each other SUTRA 39 कालश्च ।। ३६॥ Kalascha Kala or Time (1) also (a substance) SUTRA 40 मोऽनन्तसमय ॥ ४०॥ So nuntasamayah That (Time has) infinite Samayas Samaya is the modification of Ana Samaya is the time taken by the smallest particle of matter in going from one point of time to the next point called mig Kalanu time SUTRA 41 द्रव्याथया निर्गुणा गुरणा ॥ ४१ ॥ Drvyasraya nirguna gunah (Gunas or) attributes depend upon substance (and are never without it An attributt as such) cannot be the subtratum of another attribute (although of course many attributes can co exist in one and the same substance at one and the same timand place) There cannot be an attribute of an attribute SUTRA 42 नद्भाव परिणाम ॥ ४२ ॥ Tadbhavah parinamah The becoming of that (18) modification परिणाम Parinama or modification of a substance is the change in the character ofits attributes.

·अध्याय छहवा CHAPTER VI SUTRA 1 कायवाडमन कम मोग ॥१॥ Kayavau nanahkarma yogah Yoga (is the name ot vibrations set in the soul by) the activity of body speech or mind en Yoga is the name of a faculty of the soul itself, to attract matter, under the influence of past karmas The activity of mind body and speech brings thus faculty into play mrah Kaya yoga is caused by the Asia Ksajopshama destruc tron-subsidence of the 1914 Viryantaraja power obstructive karmas and by the support of material molecules of the different kinds of bodics 4aada Vachana yoga is caused by the operation of the bodykarma and by the destruction subsidence of power obstructive and knowledge obscuring karmas and by the support of vocal molecules. Hats Manazoga is caused by the destruction subsidence of knowledge-obscuring and obstructive karmas, and by the spuport of the molecules, which go to form mind SUTRA 2 म आमूव ॥२॥ Sa airayah This (yoga) is the cbannel of Astava (or inflon of harmic matter into the soul) SUTRA 3 भ पुण्यम्यागभ पापम्य ॥३॥ Subhah punyasyasubhahipapasya Asrava is of 2 kinds ) + Shubha or good (which is the inlet) of virtue or meritorious karmas; y Ashubha or bad (which is the inlet of vice or demeritorious katmas) ·100 Tatvartha Sutra SUTRA 38 गुणपर्ययवद्रव्यम् ॥ ३८ ॥ Gunaparyayavadravyam Substance is possessed of attributes and modifications my Attributes, are wat Anayi, ie they co-exist with substance qala, Modifications are amatki Vgatireli i e, they succeed each other SUTRA 39 कासश्च ॥ ३६॥ Kalascha Kala or Time (18) also (a substance) SUTRA 40 मोऽनतसमय ॥४०॥ So nuntasamayah That (Time has) infinite Samayas. Samaya is the modification of A4 Samaza is the time taken by the smallest particle of matter in going from one point of time to the nett point called in Kalanu time SUTRA 41 द्रव्याश्रया निगुणा गुणा ॥ ४१ ॥ Drvyabraya nirguna gunah (Gunas or) attributes depend upon substance (an without it An attributi is such) cannot be thic subtratum of another attribute (although of course many attributes can co-exist in one and the same substance at one and the same time and place) There cannot be an attribute of an attribute arc never SUTRA 42 तग्भाव परिणाम ॥४२॥ Tadbhavah parinamah The becoming of that (15) modification परिणाम Paranama or modification of a substance is the change in the character ofits attributes, ·अध्याय छहवा CHAPTER VI SUTRA 1 पायवाइमन कम योग ॥१॥ Kayavau nanakkarma yogah Yoga (15 the name o vibrations set in the soul by) the activity of body speech or mind Yoga is the name of a faculty of the soul itself to attract natter under the influence of past karmas The activity of mind body and speech brings this faculty into play *ra, Kaja yoga is caused by the eratzeta Ksajopshama destruction-subsidence of 471 Virsantarajd power obstructive karmas and by the support of material molecules of the different kinds of bodies 241 Vachana 30ga is caused by the operation of the bodyharma and by the destruction subsidence of power obstructive and knowledge-obscuring karmas and by the support of vocal molecules TUTTI Manajoga is caused by the destruction-subsidence of knowledge obscuring and obstructre karmas, and by the spuport of the molecules, which go to form mind SUTRA 2 म प्रामव ॥२॥ Sa asravah This (yoga) is the channel of Asrava (or indion of karmic matter into the soul ) SUTRA 3 शुभ पुण्यरयााभ पापम्य ॥३॥ Subhah punyasyasubhah papasya Asrava is of 2 kinds ) 34 Shubha of good (which is the intet) of virtue or meritorious karmas; sgu Ashubha or bad (which is the inlet of vice or demeritorious kaſmas) ·102 Tatyartha Sutram SUTRA 4 मक्पायोक्पाययो साम्परायिकर्यापथयो ॥४॥ Sakasayakasayayoh samparayıkеryapathayoh (Souls) affected with the presions (have) ITIAT Samparauka or mundane (inflon se, inflow of karmil matter which causes the cycle of births and rebirths Those) without the passions (have) kafax, Irg apatha, transient or fleeting (inflow) Mundine inflow is in the first ten and transient inflow in the 13th 12th and 13th stages (Gunasthana) There is no inflow in the 14th stage ? SUTRA 5 इन्द्रियक्पायायतम्यिा पञ्चचतु पञ्चपञ्चविंशतिसग्या पूर्वस्य भेदा ॥५॥ Indrıyakasayavratakriyah panchachatuhpanchapanchvinsatisankhyahpuryasya bhedah The kinds of the first (ie mundane inflow are 39 in) number (5 Caused by thu activity of the) 5 Senses sfz4, (4 ) 4 Pussions 117, (5 15 (Kınds of) vowlessness 817 (25 25 hinds of) activity fal (as follows) (1) #grala a Samyaktva-kriya that whuch strengthens right belief cg worship, etc, (2) fararalam Mithyatıa-kriya that which strengthens wrong belief eg superstition etc. (3) sa Prıyoga hriya, bodily movement (4) parafa Samadana-brıya tendency to neglect vons after having taken them (5) rituffa Iryapatha krisa walking care futily by looking on the ground (for living beings wluch may be trod upon and rbus injured) (6) faith, Pradosiki krisa tendency to accuse others in anger man s (7) 47197722 Kasih-kry? a wiched readiness to hurt others, (8) फिरपिवीतिग Adhikaranik-kriya baying weapons of hurtfulness ·le. Sixth Chapter 103 (9) qar ft7 Paritapıkı kriya any thing which may cause moental pain to on self or others (10) OTTIFIFT Pranatipatih kriya depriving another of vitalities of age suase-organs powers and respiration : (11) rafty Darshan3-kriya infatuated desire to see a plea'ing form, (12) 1946. Sparshana knya frivolous-indulgence in touching (13) IT! Pratyayıkı-kriga inventing a sense cntosments (14) martalam Samantapatana kriza answering call of nature in a price frequented by men women and animals, (15) ARTIM Anıbhoga hriya in difference in dropping things or throwing uneself down upon the earth Rithout «cing whether it is saept or not (16) **** Svahista krisa undertaking to do by ones own hand what should be done by othcts, (17) XT Nisarga Ariya admiration of hurtful or untighteous things, (18) fvryf Vıdarana-kriya proclaiming other s sins (19) marry Ajna vyapadıka kriya misinterpreting the Criptural injunctions which we do not want to follow, (20) Wap Am Anakanks-knya disrespect to scriptural injunc. tions out of vice or laziness, (21) apraf Pracambha-kris a, engaging in harmful activities or expressing delight in other s misdeeds. (22) Fart (Th, Parigraluki ksiya trying to persevere in ones attachroent to worldly belongings (23) Arta Maya Kriya deceitful disturbance of some ones might knowledge and faith; (21) fra Mithyadarshan kriya praising actions du to wrong bubcf, and (25) metaf* Arratsakhs ana kriya not renouncing what ought to bu renounced Note that the Suases Passions and Vowlessness are the causes and the 25 kinds of activity are their cffects ·104 Tatiartha Sutrum SUTRA 6 तीजमादजाताजातभावाधिकरणवीयविशेषेभ्यस्तद्विशेष ॥ ६ ॥ Tuvramandagnatajnatabhavadhikaranavıryavishesebhyasta dvihesab The differences in inflow (in different souls caused by the same activity arise) from differences in (the follos ing ) (1) 4* Intensity of desire or thought-activity (4) मन्दभाव Mildness (3) Ita Intentional character of the act) (4) *4947, Unintentional character (of the act) (5) situ Dependence. (6) 42 (one's own f'osition and) power (to do the act) SUTRA 7 अधिकरण जीवाऽजीवा ॥ ७ ॥ Adhikaranam Jiyaajiyah The "Dependence' (relates to the souls (and) the non-souls, SUTRA 8 आद्य सरम्भसमारम्भयोगपतकारितानुमतकपायविशेष- स्त्रिस्थिस्त्रिश्चतुश्चक्रा ॥ ८ ॥ Adyam samrambhasamarambhayogakritakaritanumatakasaya vishesaistristristrishchatushchaikashah The first te ( e, dependence on the souls is of 108) kinds (due to differences (in the following ) 1 TH Samrambha Determination (to do a thing ) 2 FAITH Samarambha, Preparation (for it), 1 c, collecting materials for it 3 4*4. Arambha commencement of st.) (These) three (can be done by thu) (thrce 40 yogas (te activits of mind body and speech thus there are 3x3=9 kinds Each one of the 9 kınds can be done in) three (ways 1 e) by doing oneself, o having it done by others or by pproval or acquicscence (Thus i get 27 kinds Each one of the 27 may be due to) thu 4 Passions (That gives us 27X= 108 kinds Thus the Jata rosary has 108 beads one for each of these 103 Jiyadhikaranas ·$ixth Chapter 105 Thece 108 kinds can become of 432 kinds of we conuder each Passion in its 4 aspects of $ Error feeding FTT Partial Low presenting : TFT? Total son presenting and ran Perfect night conduct-ptuventing) SUTRA 9 निवर्तनानि पसयोगनिसर्गा द्विषतुद्वित्रिभेदा परम् ॥ ६ ॥ Nirvartapaniksepasamyoganuarga dyichaturdyitrıbhedah param The other wáafencu (1 e Dependence on the non soul is of the following 11 kınds ) 2 (kinds of) lapai, Production [(1) Ty Mulaguna of the body, speech mind and respiration, (2) Uttaraguna, of books pictures statues, etc.) 4 (kinds of) Ar Putting donn (1 thing (1) 974 for Aprats a veksits without sceing, (2) 5994 Duhpramrista, petulantly, Deevishly, (3) AKM Sahasa, Lurriedly and (4) Hari Ana. bhoga, where it ought not to be put.] 2 (kinds of) 19 mixing up ((I) - Bhokla-pans food and drink (2) 3TT* Upkarana mixing up of things necessary for doing any act.] 3 (kinds of) fa movement (by (1) En Kaya body. (2) Vanga speech and (3) Ha dlana mind.) 11 Total SUTRA 10 नत्प्रदोपनिन्हवमात्मर्या तगयासादनोपधाता शानदशनावरणयो Tatpradosa anhave matargantarayaradanopaghala jnana. darshanavaranayoh (1) Depreciation of the learned (scriptures.) (2) fa, Concealment of knowledge (3) Envy , jealousy Refusal to impart knowledge out of envy (4) 702, Obstruction Hindering the progress of knowledge (5) rai Dunying the truth proclaimed by another by body and speech 3797, Refuting the truth although it is known to be such ·106 Tatyarthu Suti in a SUTRA 11 दुखभोकतापान दन परिवदना यात्मपरोभयस्थान्य सह धन्य ॥ ११ ॥ Duhkhashokatapakrandanabadhaparıvedananyatmaparobha yasthanyasadycdyasya (The inflou ) ot pin bringing-feeling (71717771 Asata-zedaniya) Fatmic matter is due to the following ) (1) Duhkha pain (2) IT shola, sorrow (3) 219 tapa, Il pentence, rumors (4) Pa Akranilana, weeping (5) que badha, depriving of vitality (6) 9727,71 partiedna riteous or pathetic moaning to attract compassion (Thesc 6 can be produced in ones own self in another or both (in one self and anotber Thus there are 18 forms of this inflow SUTRA 12 भूतव्रत्यनुकम्पादानमगगमयमादियोग क्षान्ति गौचमिति सद्यस्य ॥१२॥ Bhutavratyanu kampadanasaragasamyamadıyogah kvanti shauchamıtı sadvedyasya (1) HAIGF FT Bhutanukampa compassion for all living beings (2) Burg* trati anukampa compassion for the vowers (3) ca Dana charity (4) FFT248 saraga-samiana sulf-control with slight attachments etc 6c (5) #987197 sanjanasamy ama restrain by vows of some but not of other passions (6) TU: 737 Akama-nirjara cquanimous submission to the fruition of kum? (7) 179 Balatapa austenties not based upon tight knor ledgc] (8) aim Yoga contemplation (9) pafant Ksanti forgiveness and (10) Shaucha contentment-these (are the chuse of inflow) of pleasure bearing fueling karmic matter, (El- वेदनीय Satavedaniya) f SUTRA 13 कैवलिथ तसघधमदेवावर्णवादो दशनमोहम्य ॥ १३ ॥ Kevalıshrutasanghadharmadevavardavadodarshanamohasya (The mflon) of T71997411 (Darshanmohanija) right-belief-deluding karmic matter (1s caused by) 491 avurnaruda defrming the Omnisacnt Lord yet Arhat ( 11) Kerali the Scriptures (aa) Shrutta thil Saint's brother-hools (TI) Sangha the true religion (47) ·Sixth Chapter 107 Dharma and thi Celestial beings Ci devah) g saying that the celestial beings take meat or wine, etc and to offer these as sacrifices to them SURTA 14 पायोदयातोत्रपरिणामरचारियमोहस्य ॥ १४ ॥ Kasayodayattıvraparınamashcharitramohasya (The inflow) of afzaleah right conduct-deluding karmic matter (is caused by the) intense thought-activity produced by the rise of the passions (and of the quasi passions no-kasaya) eg Joking about Truth etc disinclination to take vows indulging in evil society etc etc. SUTRA 15 वहारम्भपरिग्रहव नागवम्यायुग ॥१५ ॥ Bahvarambhaparigrahatvam narakasyayusah (As to the age karma) that inflow of aRTET# narakayukarma hellishage karma (is caused by too much wordly activity and by attachment to (too) many worldly objects or by (too) much attachment e & committing breaches of the first five vows of non kulling truth non sccaling chastity non-attachment to worldly possessions. SUTRA 16 माया तैयग्योनम्य ॥ १६ ॥ Maya tairyagyonasya, (The inflos) of falfa tirsagioni sub-hunan age karma (1s cau sed by) HPT Maja decuit e g cheating others preaching the fale doctrin, etc SUTRA 17 ग्रन्पारम्भपरिगृहन मानुपम्य ॥ १७ ॥ (The inflow) of 413 417 inanuszaju human age karma (is crused by) slight worllly activity and by attachment to a fex worldly objects of by slight attachment ·108 Tatyartha Sutram SUTRA 18 स्वभावमार्दव च ॥ १८ ॥ Svabhava mardavacha Natural humble disposition is also the cause of human-age karma (1943) SUTRA 19 नि शीलातत्व च मर्वेषाम् ॥ १६ ॥ Nihshilyratatvam cha Sarvesam Vowlessness and sub vowlessness with (slight worldly activity and slight attachment) (15 cause of inflow) of all (kinds of age-karmas) Not taking the vons of laymen and not odopting the restrictions (fa shila), but having slight attachment to the world and acti ity in it can be the cause of the inflow of age harmic matter of all four kinds SUTRA 20 सरागसयममयमामयमाकामनिर्जरापालतपामिदेवस्य ॥ २०॥ Saragasamsamasamyama-samyamakamanırjarabalatapamsı daivasya (The inflon) of 24T1 celestial-age-karma (is caused by ) (1) ATINAT Suraga-samjama self-control with slight attach ment [found in monks only) #46941 Sam, amasam yama restraint of vows of some but not of other passions [found in laymun only 1 prafata Akama-17jara equanimous submiss on to the fruttion of katma, (4) 2979 Balatapa austerities not based upon night knowledge SUTRA 21 सम्यक्त्व च ॥२१॥ Samyaktvam cha Right-belief (is) also (the cause of celestial age karmas but only of the heavenly order it applies to human and sub-hurgan only А celestial or hellish right believer binds the human age-karma Note also that of a human or sub-human beings has bound a particular

·2. निषादित Nishanksita Freer - WIKLberres
Darshanavishuddhirvinayasampannata shtlarratestanati
charoabhiksnanjnanopayogasamytgau shaktitastysgatapos sad
husamadbirvaiyavrityakaranamashadacharyabahurbrutapraya
chanabhaktıravashsyakapatihanif margaprabbayanapravachan
caused by meditation (भावना Bhavana) of the followmyprers]
(The inflow) of 74 7+1 Tirthamkara bodz Bakot karat (13
1 17 Agte Darshana ushuddha, Punits of right o la
Pure might belief 18 with 8 Angas or the be scral.ties
1 farfa Nishshankita Fres fra 23
Sixth Chapter
109
See also
age karma before gaining right beltet, he must enjoy that
Jiva Kanda 292,527,645 Karma Kanda 158
SUTRA 22
योगवाता विमवादन चारा भस्य नाम्न ॥ २२ ।।
Yogavakrata visamyadanam chatubbasya namnah
(The inflow) of SEBA Ashubhanam: bad body making karma
(is caused by a) non straight forward (or deceitful working of the
mind body or speech (or) by (2431 Visam: ada) wrangling etc
Wrong belief Envy, Back biting Self-praise, Censuring and others
etc)
SUTRA 23
तद्विपरीत भम्य ॥ २३ ॥
Tadviparitam shubhasya
(The infion) of शुभनाम good body making karma (as caused by the
Causes) opposite of the abos.: (112 by straight forward dealings with
body mind and speech by avoiding disputes etc. fight belici, humi
lity aduring praise worthy people etc.)
SUTRA 24
avatsalatva miti tirthamkaratraiya
दर्शनविशुद्धि विनयमम्पन्नता पीलातेवनतीचागे भीगज्ञाने
सवेगा नविनतम्त्यागनपमी माधुममाधिर्वयावृन्यवरणमहदाचायवश्रुतप्रवचन-
भक्तिगवश्यकापरिहारिगर्मागप्रभावनाप्रवचनव मनत्वमिनितीया वय ॥२८॥

·110 Tatyartha Sutra | 1 3 निविरिमित Narvichikitsita Free from ropulsion from anything TERET Amudhadnisti Free from superstitious belief 5 211. u Upabrıhanam or (more popularly), FIT Upaguhana Free from a tendency to proclaim the faults of otliers 6 femtio Shitikurana To help onesult or others to remain steady in the path of truth 7 Ta Vatsalya Tender affection for ont s brothers on the path of Liberation 8 9H1791 Prabhavana Propagation of the path of Liberation 2 विनयसपना Vinaya sampannata Reverenc for means of Liberation and for those who follow them. 3 firmitatak Shiratesvanatichara Faultless observance of the 5 vows and a faultless subdual of the passions 4 afiria hi Abhiksana-znanopas oga Ceaseless pursuit of right knowledge 5 màn Samvega Perputual apprehension of mundane miseries. 6 77kat Shaktitastjaga Giving up (for others of knowledge etc) according to one s capacity 7 IFRART Shaktitasturah The practice of austerities, according to one s capacity 8 YRA Sadhi-samadh. Protecting and reassuring the saints or removing their troubles 9 ergatty Vanzairittga karana Serving the meritorioue 10 9 Arhadbhaktı Duvotion to Arhats or Omniscient Lords 11 - Acharyabhaktı Dei otion to Acharyas or Heads of the orders of saints 12 411 Bahusrutabhaktı Devotion to Upadhyayas (571771) or teaching saints 13 449*777 Pravachanabhakti Devotion to Scriptures 14 74,47175 Avashyahaparihani Not neglecting onc's (6 important daily) duties 15 37: Margaprabhai ana Propagation of the path of Liberation 16 1717997 Praiachanz-vatsalata Tender affection for ones brothers the path of biberation Even one of these if properly contemplated and with right belief brings about the inflow of Tirthakar, body-making karma ·$ixth Chapter SUTRA 25 परामानन्दायाम गदमदपुग्णान्दादमारने र नोनगोत्रम्य ॥२५॥ Paratmanınlaptashamiz sad sadgunochchhadanodbhavane cha nichairgotratya (Thi inflow) of that lon fimuls determining korma (is caused by ) I para Paranında speaking all of others, 2 4995 Atmiprashana praisng ones.lt 3 Wira Salenohubhalan, concealing the good qualiscs of oth rs and 4 gramm 797 Asadguratbhaian proclajaning in oneself the good qualities which one dous not o«$5 SUTRA 26 तद्विपययो नीचत्य नुमेको चातरम्य ॥ २६ ॥ Tadviparyayo michalovrstyanutekau choltarasya (The infos ) of the next, (ie tota higirlamis determining karma is caused by the opposite of the above (ie by ) in Paraprashmsha praising others 2 - Atmanında, denouncing one s sell. 3 pogintza Sadgunodbhai ana proclaiming the good qualities of others 4 अमरगो दरिन Asalgunuchckhadana nat proclaiming one's own 5 tis Nochairwritt an attitude of humility towards ones better 6 T Anutseka, not being proud of ones own achievements or attainments SUTRA 27 विघ्नवरगामातगयम्य ॥ २७ ॥ Vighnakaranamantrayasya (Th, inflow) of obstructise (TUR Antaras a) karma (is caused by) disturbing others (in 77 charity reguin enjoyment of consumable things : 37017 enjoyment of non consumabic things and 4 making use of their powers) * ·112 Tatvartha Sutram NOTE--The inflow of 7 karmas 1t of all except the age-harma is going on always in souls influenced by the Passion and of the age karma also on special occasions But the predominance of the above causes will determine the intensity of fruition (Anubhaga) of their particulor inflow The special occasions of nge-barma are 8 in one man's life as follows Supposing a mans life is to be 81 years long The first will be on his passing i of it 1, e when he is 54 The sccond on his passing f of the remainder 1 e when he is 72 The third on his passing of the remainder 1 e when he is 78 Fourth on bus passing of the remainder again, i e when he is 80 And similarly the fifth when he is 80 years and 8 months The sixth at 80 years 10 months and 20 days The seventh at 80 years 11 months, 16 days and 16 hours The eighth at 80 yeats 11 months, 25 days 13 hours and 20 minutes. If not then the ninth is the last moment ·अध्याय सातवां CHAPTER VII SUTRA I हिंसाऽनुनस्तेयाब्रह्मपरिग्रहेभ्यो विरतिव॑तम् ॥ १ ॥ Himseanritasteyabrahmaparigrahebhyo virati vratam प्रत Vrata or vow is to be free from (1) हिंसा Himsa injury, (2) अनूत Annta, falsehood, (3) स्टेय Steya, thefts (4) HAH Abrahma, unchastity, and (5) परिमह Parngrahal worldly attachment (or worldly objects) SUTRA 2 देशसर्वतोऽणु महती ॥ २ ॥ Deshasarvatoanumahatı (Vows are of 2 kinds) FUH Anuvrala partial vow (that is limited abstention from the five faults given above), 0 महायत Mahavrata, full vow,te total abstention.) 1 SUTRA 3 तत्स्थैर्याथं भावन पञ्च पञ्च ॥ ३ ॥ Tatasthairyartham bhavanah panch panch For the fixing of these (5 vows in the mind, these are) 5 (kınds of) meditation (भावना bhavana, for) each (of the vows.) SUTRA 4 यागनागुप्तीर्यादाननिक्षेपणसमित्यालाकितपानभोजनानि पञ्च ॥ ४ ॥ Vanganoguptıryadananıksepanasamitya lokitapanabhojananı pancha ·114 Tatiartha Sutram The 5 (meditations for the von against injury are ) 1 ggle Vaggupti, Preservation of speech; 2 Haly Manogupti, Presurvation of mind 3 taf lrga, Care in walking 4 A-form-ffi Adana yuksepana-samita Care in lifting and laying don n things 5 salama HIT Alokitapana-bhojan, thoroughly $Leing to one's food and drink. 1 SUTRA 5 क्रोधलोमभीरत्वहास्यप्रत्यारयानान्यनुवीचि भापण च पञ्च ॥ ५ ॥ Krodhalobhabhirutvahasyapratyakhyananyanvvichi bhasanam cha pancha And five (meditations for the son against falsehood ) 1 M Sera Krodha-pratyakhsana Giving up anger, 2 al Lobha, भीरत्व Bhanutsa. cowardice or fear 4 हास्य मन्याख्यान, Hasva Giving up of frivolity, 5 ugreit atyn, Anur ichi-bhasana Speaking in accordance with scriptural injunctions #greed, . 3 M SUTRA 6 शूयागारविमोचिंतावासपरोपरोधाकरणमैक्ष्यशुद्धि सधर्माऽविसवादा पञ्च ॥६॥ Shunyagaravimochitavasaparoparodhakaranabhaiksyashuddhi sadharmaavisamvadalı panch (For the vow against theft, the) fise (meditations are ) 1 TATT, Shunyagara, Residence in a solitary place, like a mountain cave etc; 2. FanFTI Vimochitayasa Residence in a dcerted place 1 3 ETICHETT Paroparodhakarana Residence in a place where onc is not likely to be prohibited by others, nor where onc should be likely to prohibit others 4 l Bhaiksya-suddht Purity of alms, according to the scriptures 1 5 HH Saddharmaiisama ada Not disputing with one s co-religionists as to 'mine" and 'thine 1 ·Seventh Chapter 115, SUTRA 7 स्त्रीरागकथाश्रवणत मनोहरागनिरीक्षणपूवरतानु स्मरणवृष्येष्टरसस्वशरीर- सस्कारत्याग। पञ्च ॥ ७ ॥ Striragakathashrvanatanmanoharanganırıksanapurvaratanu smaranayrisyestarasasvasharırasamskaratyagaha pancha For the vow against unchasity the five (meditations are ) 1 FIRM 7064 Striraga-katha shravanatyaga, Renouncing of (reading or) hearing Stories exciting attachment for women) 2 यमनोरोगनिरीदपलाग Tanmanoharanga-nirksana iyaga, Renouncing of sceing their beautiful bodies, 3 STIGATUM Puri arotanusmarana tyaga Renouncing of thinking over, (rememberance of) past enjoyment of women > 4 PRF Vrsyestarasa tsaga Renounang af exciting and aphrodisiac drinks, and 5 स्वशरीरसत्कारत्याग Siasharitasamskara tyaga. Renouncing of beautıfying one s own body, self-adornment. SUTRA 8 मनोज्ञामनोज्ञेद्रियविपयरागढ पवर्जनानि पञ्च ॥ ८ ॥ Manojnamanojnendriyavisayaragadvesavarjananı pancha. (For the vow against worldly attachment the 5 (meditations are ) giving up or self denial of love and hatred (ome Raga dvesa) in the pleasing (and) displeasing (worldly) objects of the (five). senses 4 SUTRA 9 हिंसादिविहामुत्रापायावद्यदर्शनम् ॥ ६ ॥ Himsadisythamutrapayavadyadarshanam The destructive or dangerous (and) censurable (character of the 5 faults, cinjury, etc. in thistas also) in the next world (ought to be) meditated upon.

·26 Taivartha Sutram SUTRA 10 दु समेव वा ॥ १० ॥ Duhkha-meya va (One must also meditate, that the five faults injury, etc are) bain personified (as they themselves are the veritable wombs of pain) SUTRA 11 मैत्रीप्रमोदकारण्यमाध्यस्थानि च सत्वगुणाधिकल्पिश्यमानाऽविनयेषु ।। ११ ॥ Mastripramodakarunyamadhyasthani cha sattvagunadhikalkıshyamanavınayesu And (we must meditate upon the 4 following ) 1 * Martrı Benevolence (for) frig Satvesu, all living beings, 2 sata, Pramoda Delight (at the sight of beings) yuf Gunadhıkesu, better qualified (or more advanced than ourselves on the path of liberation 3 *** Karunja Pity Compassion (for) frapantang Klishyamanesu the afflicted, ATEGT4 Maddhyastha, Tolernce or indifference (to those who are) stares Avinayesu uncivil or ill-behaved t 4 SUTRA 12 जगत्कायम्वभाव वा सवेगवैराग्यार्थम् ।। १२ ।। Jagatkayasvabha va uvasamvegavairagyartham For at Samvega the apprehension of the miseries of the world and Vairagya non-attachment to sense pleasures (ne should meditate upon) the nature of the world and of our physical body The world is transitory and aot fit for love, and the body is impure and hampering in spiritual progress and therefore should be subordinated to the soul -SUTRA 13 प्रमत्तयोगात्प्राणव्यपरोपण हिंसा ॥ १३ ॥ Pramattayogatpranavyaparopanam himsa By (944), passional vibrations, (*19*79140), the hurting of the vitalities (13) () injury ·Seventh Chapter 117 Injury on himsa 15 to hurt the tu Pranas or vitalities, through Muar Pramattajoga re, vibration due to the Passions, which agitate mind, body or speech. SUTRA 14 असदभिधानमनूतम् ॥ १४ ॥ Asadabbidhanamanritam Falsehood (18) to speak hurtful-words (through 8 h Pramattjoga passional vibrations) SUTRA 15 अदत्तादान स्तेयम् ॥ १५ ॥ Adattadanam steyam Theft (18) to take anything which is not given, (through Pramat tayoga) SUTRA 16 मैथुनमग्रह्म ॥ १६ ॥ Maithunamabrahma Uncbastity is coition (or sexual contact, through Pramatta yoga ) SUTRA 17 मूर्छा परिग्रहः ॥ १७ ॥ Murchha parigrahah Worldly attachment is a Murchha, infatuation (or intoxication through Pramattayoga, in the living or non living objects of the world) Worldly objects are said to be Parigraha, because they are the external causes of internal attachment, ·11B Tatvarthy Suitam SUTRA 18 Ff Tat gat it 85 !1 Nihshalyo vrati Aa Vrat of a lower should be without (blemish which is like a) thorn (4 Shalya which makes the whole body restless) This 7 Shalya or blemish 13 of 3 kinds 1 ATARI Maya shalia, the thorn of deceit 2 f#24124 Mithya shalya the thom of wrong-belief 3 fat 1a, Nidana the thorn of Desire for future sense pleasures SUTRA 19 अगायं नगारश्च ।। १६ ॥ Agaryaanagarshcha, (Vowers are of 2 kinds ) sout Agar: house-holders (laymen) and « Anagara, house-less (ascetics.) SUTRA 20 अणुमतोऽगारी ॥ २० ॥ Anuyratoagari (One whose five) yons (are) partial (is) a house-bolder The house-holder's life has 11 saat Pratimas or stages 1 araplant, Darshana-pratima A true Jain must have perfect and intelligent belief in Jainism He must have a good knowledge of its dotrines and their applications He must give up meat, wine and honey He must have a belief free from defects He must more or less observe the 5 yows 2 बलप्रतिमा Vrata pratima He must observe the 5 Anuyratas without defect, the 3 gunavratas, and 4 Siksavratas. To give details he must not destroy life must not tell a lie must not make urpermitted use of another man's propuity, must be chaste and must limit his possessions for life (the 5 Anuvartas) he must make 1 perpetual and a daily row to so in certain directions and to certain distances only, must avoid useless talk, act of thought of sinful things (the 3 ·Gunavratas), and he must kot the articles of his diet and enjoyment for the day must worship at fixed times in morning noon and evening must keep fast on certain daye and must give charity in the way of knorledge, money, etc., every day (the 4 Shikbsavratas ) He must try not to transgress the last seven vows also 3 मामयिक Samayika P. He must meditate faultlessly, regularly, and for fixed hours at mid-day evening and morning not less than 48 minutes esery time 4 11971989. Prosadhoparasa P He must fast faultlessly on the 8th and 14th day of every lunar fortnight 5 mm Salhittatzaga P He spust not take Animate vegetable and satur He must follow this faultlessly 6 B-F 79• Ralm-bhukta-tzaga P He must not take or give food or donk at pight, this must be faultless. 7 #749 Brahma charyja P He must give up sexual intercourse even with his wife. This must be faultless 8 TITRATT , Arambha-tyaga P He must give up his means of livelihood cooking, etc. 9 fm 9. Pangraha taga P He must give up his desire for the objects of the world and bu contunted with abandon ing all his property except a few clothes and utensils 10 watt gº Anumata 13 aga p He must not even advise on any worldly activity 11 . Uddista-tyaga P He will beg þus food, and refuse what is specially prepared for him He may be Ksullaka with a small sheet and loin cloth, or an Ailaka with only a loin cloth , and dining only off his hands They both carry a pot of water and a peacock brush. The former carries 10 aims bowl also > SUTRA 21 दिग्देशानथदएडविरतिमामायिकप्रोपधोपवासोपभोग परिभागपरिमाणा fafanfaTANTASAPT777 117811 Digdeshanarthadandaviratısamaythaprosadhopavasopabhogaparıbhogapatımanatıtkısamvibhagavratasampannash' cha (The house holder must be with (the flollowing 7 supplementaryvows also ·120 Tatyartha Sutram 3 1 FT77 Digirata, (Taking a life-long vow) to limit (his worldly activity to fixed points in all the 10 )directions, (ie East West, North South, South east, East-north North-west, and West-south, and up and down) 2 grad, Deshavrata (Taking a vow to) limit (the above also for a) shorter (period of time, e g for one's weekly or daily worldly activty) 3 ET M, Anarthadanda-vrata, (Taking a vow ) not to commit purposeless sin (It has 5 kinds ) (1) 49419, Apadhyana, Thinking all of others; (2) ***, Papopadesha Preaching of sin (to others), (3) TRE, Pramada-charitra Thoughtless or inconsiderate conduct (as breaking the boughs of trees etc, without any purpose) (4) FAT,Himsadana Giving objects of offence (to others) (5) Sgfa, Duhshruti, (reading or ) hearing bad (books) The above 3 :e Digvrata, Deshavrata and Anarth-dandavrata) are called gu Gunaratas, multiplicative vows, because they raise the value of the 5 rows (Ahimsa, etc) 4 e Samayıka, (Taking a vow to devote so much time everyday (once, twice or three times at sunrise sunset and noon to contemplation of the self (for spiritual anvancement) 5 $7474974, Prosadhopavasa, (Taking a vow to) fast (on 4 days of the month, vız, the two spezzi 8th and the two art 14th days of every lunar fort-night) (Fast means abstention from food and drink and devoting one's time to religious study and contemplation, etc.) 6 Byty aftom-a aru Upabhoga-paribhoga-parımana (Taking a Tow every day) limiting one's enjoyment of consumable and nonconsumable things 7 fat i Atithi-samvibhaga (Taking a vow to take ones food (only after) feeding the ascetics with a part (of it.) If ascetics are scarce, another person may be fed in their place, if he is observing the vows of a house-holder or is possessed of right beliet, or any afflicted or poor person These last 4 (ie Samayıka, Prosadhopavasa Upabhoga-paribhogaparimana and Atithi samvibhaga) are called for at Siksavratas, disciplinary vous so called because they are preparatory for the discipline of ascetics life ·Serene Chapter 121 SUTRA 22 मारणातिवी सन्सना जापिता ॥ २२ ॥ Maranantıkım allekhanam josta (The bous. holder is aslo) the observer in the last moment of his life (of the process of) Al Sallekhana seicelul death (which is characterised by non-attachment to the world and by A suppression of the passions) Thus the house holders tot: are 12 with the last or peaceful death as their supplement SUTRA 23 * शकाकाक्षा विधिविमा यष्टिप्रामासम्तया सम्यादृप्दै रतिचारा ॥ २३॥ Shankakenkranschikıtaangadrustiprashamsasamstavah samyagd risteratıcharah (There are 5) defects or partial transgressions (fam) (which should not be found) in a man of sight belief 1 TT, Shanka Doubt Scepticism, 2.797 Kanksa Desire of sense pleasures Af Vachakutasa Degust at anything eg with a sick or deformed person : 4 tr Anzadrıstiprshamasa 5 Thinklng admisingly of wsong believers ) 5 fora Any adristi sanstar a Praising wrong believers 3 SUTRA 24 अनगोलपु पञ्च पञ्च यथामम् ॥ २४ ॥ Vrata shilesu pancha pancha yathakramam (There are) 5 (defects) respectively in each (of the 5) # Vrata vows and (7) ** Shila, supplementary vows (which should be avoided) SUTRA 25 वधवधानिभारारापरणानपाननिरावा ॥ २५ ॥ Bandha badhachchhedatı bhara ropana naapana nirodhah (The partial transgressions of the firs Tow Tits at an ) 1 74, (Angrily or carelessly) tying up (an animal or human being ) ·122 Tatyartha Sutram 2 71, (Angrily or carelessly beating an inimal or human being) 3, , mutilating 5 प्रनिभारारोपण with-holding food or drink from an animal or human being 7 11 D SUTRA 26 मिथ्यापदेशरहोभ्यारयानाट पनिया यामापहारमाकारमन्त्रभेदा ॥२६॥ Mithyopadesha rahobhyakhyana kuta lekha kriya nyasapahara sakara mantrabhedah (The partial transgressions of the second row Arargat Satyanirata are ) 1 f*27 Mithyopadesha Preaching false doctrines 2 ********7, Rahobhs akhyana Divulging the secret (actions of man and woman) 3 profi Kutalekhakriya Forgery (and perjury) PIANTER Nyusapahara, Unconscientious dealing by means of speech e 8, A deposits Rs 1000 with B, and then thinking that he has deposited only Rs 900 demands Rs 900 B says Yes tahe hatever you deposited and gives fum Rs. 900 This is nyasapahar 5 HITTA HIT Sakaramantrabheda, Divulging what one guesses by seeing the behasour or gestures of others, who arc consulting in private SUTRA 27 म्तेनप्रयोगनदाहुनादानविरुद्धराज्यातिकमहोनाधिमानोमानप्रतिस्पक व्यवहारा ॥ २७ ॥ Stena prayogatadahritadanaviruddha rajyatikrama hinadhika manonmanapratırupaka vyavaharah (The partial transgressions of the third vowegingat Achauryante vrata are ) 1 Tarth Stenaprayoga Abctment of theft TE Tadahnıtadana Receiving stolen proputy 3 farktirafan Viruddharajgatikrama, Illegal traffic (e g by selling things at inordinate prices in time of war, or) to alien unemies, etc 2 ·Seventh Chapter 123 False weigles and 4 FTSTE Hinndhika-manonmanı measur 5 ***77.Pratırupala 1 ya ahara Adulteration, SUTRA 28 परविमान परिवारिणीतापरिगृहनगमागोमारामती अभि- निवेगा ॥२८॥ Paravivahakaranetsarıhaparigrihitaparigrihitagamananangaktıda kamativrabliniseshah (Th. partial transgression of the fourth og 1971 are ) 1 effroy Parain ahakarana Bringing about the marriage of people who are not of ones ont family 2. rirpania Itatik parigrahttagamana Intercourse with a niarried immoral woman ?T1677917777 Ibarikatwarigrahil 1gimana, Intercourse with an unmarried immoral woman 4 57*1 Anangakrida, Unnatural sexual intercours 5 Trafn hamnaturalhinnerhah Intense sexual desire SUTRA 29 क्षेपणाम्नुहिगायगुग्गधनधायदामीदामपुप्पप्रमागानिकमा ॥ २६ ॥ Ksetravastuhıranyasuvarnadhanadhanyadasidasa. kupyapramanatıkramah Tranegressing the limit of fields houtes alver gold cattl. corn, female and male enants clothes NOTE- The partial transgression of the fifth vor fi arianas Parigrahaparimanarata arise when a man limuse the quantity of say two kinds of things but then chang. th. proportion of those things, although the quantity it maains the same he limits his land possessions to 4 fields and 2 houses Then wanting a house more he acquires 3 houts and reduces the falls by one Thus through the number and possibly the value of his pore Sions may rt main the same still the limit of his vow is partially transgressed This sort of ·124 Tatiartha Sutram transgression may be between 5 pairs of possctsions as follows r Fields. 973, Houses To, , Silver 2 The Gold 49, Cattle 474 Corn 3 4 1 Female-suriant 1979, Male-sessant 94 Clothes etc (ie things of toilet, etc) 5 (**» Bhanda crockers or utensils ) SUTRA 30 अधिम्तिर्यग् यतिक्रमक्षेत्रवृद्धिम्मृत्यन्तराधानानि ॥ ३०॥ Urdhvadhastiryagvyatıkramaksetravriddhi smrityantaradhananı (The partial transgressions of the first Yiza gunai rata i e fran digirata are ) 1 yva 2779 Urdhi av, atıkrama (In passion or nugligence to go up) higher than your limit (in the you) 2 AFR Adhah satikrama (In passion or negligence to go down) lon er than your limit fin the vow ) 3 faire Tiri ag 2 yatıbrama (in passion or negligence to go in the) other 8 directions beyond your limit (in the vou ) 4 786 K setrai riddhi (In passion or negligenc.) to increase (in one and decrease in the other direction the boundaries (of the distance which is the limit in the vos ) 5 21: 47182 Smritjantar rdhana Forgetting the imit in the sot (but still to go on recklessly This transgression wall arise even if the limit yoned is not exceeded) SUTRA 31 आनयनप्रेष्यप्रगोगा समानुपानपुद्गतशेपा ॥ ३१ ॥ Anayanapresyaprayogashabdarupanupatapudgalaksepah (The partial transgressions of the second Gunavrata re 177 deshavrata ate ) ·Seventh Chapter 125 1 17 Anayana, sending for something from beyond the Lirpit 2. 14997 Presgaprayoga ending some one out beyond the urnit 3 TETETT Shabdanupata ending one s voice out beyond limit, e & by telephone TTT Rupanupata making signs for persons beyond the limit as the morsu code with flag etc 5 749 Pudgalaksepa Throning somethung material beyond the limit SUTRA 32 पदपकोच्यमागर्या ममीश्यधिकरणापभागपरिभोगानयक्यानि ॥ ३२॥ Kandarpakautkuchyamaukharyasamiksyadhikaranopab. hogaparıbhoganarthakyanı (The partial transgres107 of the Third Gunavtata' ie aller 7 anarthadanda rata are 1 F Kandarpa Poking fun at another 2. 71799 Kautku hia G sticulating and mischuesous practiac! joking 31 Mauhkarya Gossip garrulty 4 gaf 17 Asamiks; adhikarana Overdoing a thung 5 apoftmalt 7 ya 41 Upabhugaparıbhoganarthakya Keeping too many consumable and non consumable objects 1 1 SUTRA 33 योगद प्ररिंगधानानादरम्मृत्यनुप स्थानानि ॥ ३३ ॥ Yogaduhpranidhananadarasmrityanupasthanani (The partial transgressions of the first an, Sitsartale te Mf17 Samayıla are ) 1 aylar Manoduspranidhanam Mied recuon of (during meditation) 2 Rygata Kajaduspranidhanam Vestir cuon of poly (du ring meditation) 3 gafaa. Vakduspran dhanam Mist recuon of speech duting meditation ** ·126 Tatvartha Surram 4 Hari, Anada, a, Lack of interest 5 Ian Smritz unupasthana, Forgetting of due formalities SUTRA 34 अप्रत्यवेक्षितानमाजितीत्मर्गादानसस्तरोपक्रमणानादरम्मृत्यनुपम्थानानि ॥ ३४ ।। Apratyaveksitapramarjitotsargadanasamstaropakramananadarasmrityanupasthananı (The partial transgression of the second fra Sıksiaż rata i e, पोपयोपवाम Prosadhopasasa are ) 1, अप्रत्योदिनापमानितोना Apratyaveksıtap amarntotsarga Το etcrete in place without inspecting and without sweeping st 2 4:47 afara Apratyai eksitapramarntadana, To take up or lay down things in a place without inspecting and without sweeping it 3 Afarsifat art #hu, Aprats avel sıtapramarnta Sanstaropakramana To spread a mat or scat in a place without Inspecting and without sweuping 4 R Anadara Lack of interest 5 agjezera Smyiti anupasthana Forgetting of due formalities SUTRA 35 मचित्तसम्बन्धसम्मिश्राभिपरपक्वाहारा ॥ ३५ ॥ Sachittasambandhasammishrabhusavaduhpakyahara (The partial tran gression of the third fet 1177 Siksarrata 1 e 394171- oftafiarust Upbhogaparıbhagoparimanai Tata are 1 Hai Sachattahara, Taking living things eg green veg table 2 TV Sachittasambanda Ahara Taking anything con nected with 7 living things c. using a green leaf as a plate 3 alapf42175 Schittasanmıhra Ahara Taking a mixture of living and non living thags is hot with fresli viter 4 af Maier Abhi ui ahara Tihing aphrodisiacs or strengthening or exciting food 5 $17TK, Duhpalzahara Taking badly cooked food ·Scienth Chapter 127 SUTRA 36 e 1 सचिननिमेगापिधानपर परदेशमा समानातिकमा ३६ ।। Sachıttanikvepapidhanaparavyapadeshamatsarya kalatıkramah (The partial transgression of the fourth fa771 Siksavrata i fluRAGI Atithtsambibhagai ratra are ) Afaufan Sachittanıksepa Placing the faod on a living thing eg on a grue plantain leaf 2 ftua, Schittapıdhana Covering tht food with a living thing 3 980397 Parav yupad shr Dulugation of host s duties to anotlier 4 Rra Marsarya Lack of respect in gking or envy of another donor 5 ha Kalatıktama Not giving at the proper time. SUTRA 37 जोविनमरणास मामियानुरागमुपानव धनिदानानि ॥ ३७ ।। Juvitamaranasamsamitranuragasakhanubandhanıdananı (The partial transgression of ea! Sallekhana (peaceful death) arc ) 1 af ATT Jnitashansa Dezirt to prolong onu s life 2 acutMarnashansa Desire to die soon 3 FATIGT Afitranuraga Attachment to friends. 4 Atari Sukhanubantha Repuated rcmumburance of past enfoyments 5 Nidan. Desire of enjoyments in the nut world SUTRA 38 अनुगृहाय स्वम्यातिसगा दानम् ॥ ३८ ॥ Anugrahartham syasyatisargo danam Charity is the giving off one s belongings for the good lof one s self and of others) ·अध्याय आठवां CHAPTER V111 SUTRA 1 मिथ्यादर्शनाविरतिप्रमादकपाययोगा वन्धहेतवः ॥ १ ॥ Mitliyadarshanaviratıpramadahasayayoga bandha hetaval The causes of (r) Bandha or bondage arc 1 fATT 7 Mithyadarshana wrong bcuiet It is of 5 kinds (1) T1 Ekanta Taking only one aspect of a many-sided thing eg man is mortal and un mortal, regarded from the point of view of body and soul respectively Takıng only one view is Ekanta (2) far89 Viparita perverse belief, cg inimal sacrifices lead to heaven (3) Akta Samshaya, Doubt scepticism, hesitation, cg, as to path to Liberation (4) Pana Vinaya Veneration Taking all religions and gods to be equally worthy of pursuit, (5) Fm Ajnana Wrong belief caused by ignorance Indiscrimination of good and bad. It is caused by fan Nisarga inborn error or by an Adhigama preaching of another The last 15 of 4 kinds Ama Kriyavadı belief in time soul etc, as causing every thing in the world. HATI Akriyavadi opposite of the last 11th Ajnanika, Agnostic 297 Vaineika Religion is identical with veneration of parents king etc eg Confucianism Al these four together form 363 varieties of wrong belief(or qane)re, 180 84 67 and 32 respectively निमगज Nisargaya Is also clled भग्रहीत Agrahita, अधिगमन Adhigamaja, a Grahita (2 Astrati vowlessness Non renunciation It is of 12 kinds ·Eighth Chapter 131 and Lack of compassion for 6 classes of embodied souls lack of restraint of 5 senses and 1 mind (3) Thr Pramada Carelessness. This is of 15 kinds Four kands of $4 Katha talk about 1 Food (1147 Bhojana-Katha) 2 Women ( Stri-Katha) 3 Politics (TF147 Rajya-Katha) 4 Scandal (CERIT4 Desha-Katha) 5 Senses (faza) 4 Passions (TR) 1 Affection (3) 1 Sleep (1) 15 Each together bring 80 a bhanga divisions As 1 Katha x 1 senise x 1 passion X1 Sneha * 1 Nidra-one So 4 kinds of talk x 5 senses x 4 passions x 1 affection x1 sleep = 80 4 74 Kasaya passions given below (Ti Sutra 9) 5 Yoga Vibrations in the soul through mind, body and speech. They are of 15 kinds 4 of mind (1) सत्यमन Satyamana true mind (2) अमत्यमन Asatyamana false mind (3) 34777 Ubhayamana mixed true and false mind (4) Hana Anublaya mana neither true nor false 4 of speech (1) सत्यवचन Satya vachana True (2) 1997 Asatya-vachana False (3) JATTERT Ubhaya vachana Both (4) अनुभयवचन Anubkaya sachana None 7 of body (1) Audarıka physical. (2) ffu Audarika mishra i e physical with karmici (3) f297 Vaiknij aka Fluid (4) afrafa? Vaikrıyaka mishra Fluid with karmic (5) आहारक Aharaka (6) sarafAharaka mishra 1e Abaraka with phásice (7) 978127 Karmana Karmic [NOTE-The i Turjas, electric body is always found with the karmic body never has independent yoga (41) The ·132 Tatvartha Sutra electric molecules are drawn like the karmic molecules by the vibrations set in the soul by yoga of any kind As to these 5 causes of bondig In the 1st, 2nd and 3rd yonn Gunasthanas, Stages of Spirituality all the causes are found, though in the second the furst is absent for a yery short time In the 4th Gunasthana, all but the 1st are found In the 5th and 6th Gunasthanas all but the first 2 are found In the 7th, 8th 9th and 10th Gunasthanas all but the first 3 are found In the 11th 12th and 13th Gunasthinas all but the first 4 are found In the 14th Gunsthana none These 5 are collectively called 74 Pratyaya (See TT Tau77 7492964169*44 Kundal undacharya's Samaya Sara Prabhtitam) SUTRA 2 सफ्पायत्याज्जीव वर्मणो योग्यान्पुद्गलानादते स बध ॥२॥ Sakasayatvajjivah karmano yogyan pudgala nadatte sa bandhah The soul owing to its being with passion assimilates matter which is fit to form karmas This (15) bondage SUTRA 3 प्रतिस्थित्य नुभागप्रदेशाम्तद्विधेय ॥३॥ Prakriti sthityanubhaga pradeshastadvidhayah (There are 4 ) kinds of that (bondnge according to 1 gala Prakriti Nature of harmic matter e g AFIRMI knowl. edge-obscuring or 731-1970t conation-obscuring crc 2 fifa Sthit: Duration of the attachment of karmuc matter to the soul 3 Aunbhava The fruition being strong or mild (also called ara Anubhaga) 4 प्रदेश Pradesha The number of karma sarganas or harmic molecules which attach to the soul The first and the last are caused by a soga vibratory activity of the soul and middle two by 917 passions ·Eighth Chapter 133 SUTRA 4 प्राद्यों ज्ञानदानावरणवेदनीयमोहनीयायुर्नामगोत्रातराय ॥४॥ Adyo jnanadarshanayaranavedaniyamohaniyayurnamagotrantarayah The main divisions of the nature of karmic matter art 8 1 AU Jnanat arana, knon ledge-obscuring 2 PARTY Darshanasarana canation obscuring 3 वेदनीय Vedaniya Feeling karma 4 Hear Mohamya Deluding 5 Ayu Age 6 FTTH Nama Body making 7 7 Gotra Family determinig 8 u Antaraj a Obstructive SUTRA 5 पचनवद्वयष्टाविंशतिचतुर्द्विचत्वारिंगदद्विपञ्चभेदा यथाक्रमम् ॥ ५ ॥ Panchanavadvyastayınsatichaturdvichatvarimsaddvipanchabheda yatha karmam (They are of) 5 9 2 28 4 42 2 5 classes respectively This 42 has been classified into 93 so that sub classes come to 148 SUTRA 6 मतिश्र तावधिमन पय्यय केवलानाम् ॥६॥ Matisrutavadhimanah paryaya kevalanam (MaALU Jnanar arana knowl.dge obscuring is of 5 kinds accord ing as it is ) मनि (भानावरण) Matt Janai arana Sensitive knowledge obscuring) 2 (arm) Shrut Jnanai arana, Scriptural (knowledge obscuring 3 (ort) Azadhi-inanaiama Visual (knowledge obscuring) 1 ·134 Talvartha Sutram 79 797 (EFTIRU) Manahparyayya-nanavarana Mental (knon ledge-obscuring) *** (NAFU) Kevala znanavarana Perfect (knowledge obscuring ) 5 SUTRA 7 चक्षुरचक्षुधिवेवलाना निद्रानिद्रानिद्राप्र चलाप्रचलाप्रचला FEUTATEUR ! Ull Chaksura chaksura-vadhı kevalanam midrahidrandrapra chalaprachalstyanagrddhapasch, kadafeduedye (PART Darshanai arana Conation obscuring is of 9 kinds according as it) obscures 1 Ocular obscuring (agrar) Chaku Darshanavarana 2. Non-ocular abscuring (77) Achaksu 3 Visual obscuring (afprmU) A, adh. Darshanar arana Perfect conation obscuring (nt para) Kerala, (And 5 kinds of sleep ) 1 Sleep, (faxi) Nidra 2 Deep sleep (gla) Nidrandra 3 Dron siness, (7467) Prachala 4 Heavy drowsiness (9719771) Prachala Prachala, and 5 Somnambulism (rma ufa) Stg angriddhi Fra Stjar agriddhi is so called because the activity of the person is manufested in sicep This is always associated with painful or undesirable conditions of mind According to Jainism it is attended with a kind of monomania i e with matn Arta-dhiana and with unrighteous or wicked concentration i e with it *417 raud-a dhyana SUTRA 8 मदमहेद्ये ॥ ८ ॥ Sadasadvedye **14 Vedaniya or feeling us of 2 kinds ) 1 trata Sat aiedaniya Pleasure-bearing and 2 015717 Asataredanija Pain-bearing ·Eighth Chapter 135 SUTRA 9 दर्शनचारिषमाहनीयारपायापायवदनीयाध्यास्त्रिद्विनयापोडगभेद सम्यार. मिट्यान्वतदुभया यशाया गयाहापरस्यनिगारमयजुगुगाम्यो पुन्नागावेदा मन नानुबन्ध्यप्रत्याग्यानप्र याम्यानमसलाविर पाय प्रापमा नमायालोभा ॥१॥ Darsani charitramohanıyakasayavedaniyalhy astridvi navasodasa bhedahsamyaktrimithyatvatadubhayanyikas ayakasayauhasyaratyaratisokabhayajugupsastripuana punisaka Vedaanantanubindhya pratyakhyanapratyakhyana pratyakyanasamjalana Vikalpaschazkasahkrodhamana mayalobha Alan Mohanıza Dzlufing is of 29 kinds the Primary divisions are 1 671 Fan * Darshånmolanica Right belef-l.luling 2. mart 1 Chartramshaniva, Righ-delf-dcluding (Right conduct duluding 2 kinds ) i Tim Akusaju vedanisa or any Nokasaga, with slight passions 2 of Kasasa icdaniza with passions They arc of) 3.29 16 (kırds respectively ) (Right-belief-d.luding incalz is of 3 kinds I fandithyatic Wrong bulicf 2. *** FRYTSamsalon thjatta mixed wrong and right belief 3 76_4821472 Samyak-pruktii-mithsala Right-bulicf with e slight pfect, I c clouded by slight wrong beliet (Aka sasa vedaniya or no-kasiya is of a kinds 1 Hassa Rusbl laughter producing 2 + Ralı Indulgence 31 Aratt Ennu Dis-satisfaction langour 4 F Shoku Sorrow 5 #4 Bhaya, Fear 6 7 Jugursa Disgust *TY Streda Farbinine inclinations, 8 * Pumieda masculine inclinations ·136 Tatvartha Sutram I agake? Napuntsalareda, Common inclinations (Trattat Kasayai edanija is of 16 kinds ) (4 passions) Ansct, wa Pride, 7 D. cett; tu Greed Each of these is of 4 kinds 1 tar? Anantannbandes Error feeding of wrong beli 7seisting. These arc co called because they keep the soule bound in a Samsar, hich is called #T7"Ananta and inf which the soul is kept wandering by these passions feeding its erroneous belief Anant, also muans árong buliet And thesc Passions are called Anantanubandht, because they nourish or feed cong belief It is very listing (like a stoneengraving 2 For rent Aprat, adhyana Partial vow-preventing It is "es lasting (as a furrow) 3 SFIGUT? Pratyalljana, Total vox preventing It is mild (as a line in dust ) *** Sampı alana Perfect right conduct preventing It is very muld (as a line in mater) [Thus we get 16,1e, (4x4) klods] The 16 are examplified as follows Anger ss deep like a furrow in stone, carth Inc dust 19 » water, Pride is unbending like a mountain, bone wood, canc. Deceit is crooked like a bamboo root, horn of a ram, stream of COW-Hater, hoof mark Greed is fast like crimson colour wheel-durt, body-dirt, tarmeric colour Sec Gonmatasara-1143, Kanda Gatha, 263-286 SUTRA 10 नारकतर्यग्योनमानुपदेवानि ॥ १० ॥ Narakatairagyona manusadoirani (71 Ayu Age kırmı bondage is at 4 kind) 2ccording as it determincs The (1) A. Naraka, Hellish; (2) At Tirsak Sub human 1 (3) Manusja, Humati, and (4) Deva, Celestial (character of the souls life ng Anis so-called because the soul ofa Et, comes to enter a new condition of existence ·Eight Chapter 137 SUTRA 11 गतिजातिशरीरागोपागनिर्माणपनमघातमस्थानसहननस्पर्शरसग घवर्णा- नूपूर्व्यागुरुलघूपधातपरघातनपोद्योतोच्छ्वासविहायोगतय प्रत्यक्शरीरत्रससुभग- सुस्वरशुभसूक्ष्मपर्याप्तिस्थिरादेयया मोतिसतराणि तीथकरत्व च ।। ११ ॥ Gatijatusharırangopanga mormanabandhapa sanghafa sam. sthana samhanana sparsha rasagandha Parnanupurvya guru laghupaghata paraghata tapo dyoto chchhvasa vihayo gatayah pratyeka sharira traça subhaga susvara shubha suksma paryap tisthira deya yashah kırtı setaranı tirthakaratvani cha (The H Namakarma Body making bondage is of 42,1 e with sud-classes of 93 kinds as they bring about their respective effect) 4 Gatr Condition of existmce (1) नरक Naraka Hellush (2) faqa Tiryancha, Sub-human (3) A Manusya Human. (4) Deva Celestial Gati is 80-called becausu by the operation of this karma the soul tega Gachchhatı goes from one to another condition of existence 5 मानिJati Genus of beings (1) एकेन्द्रिय Ekendnya one sensed. (2) Para Dvr-indriya two-sensed. (3) ff Tri-indnya Three sensed (4) fiza Chatu indriya four sensed (5) am Panch indriya Five-sensed Jati 1$ a karma by the operation of which a soul is born in a class in which other souls of a similar condition are also grouped 5 hk Sharıra, Bodies (1) ff Audanka Physical. (2) Vankriyika Fluid (3) Ra Aharaka Aharaka (4) dat Tailasa Electric (5) काम Karmana Karmic Sharva is the karma by the operation of which material molecules arc set moving to form a particular body 6 som Angopanga Limbs and minor-limbs (1) aar Audarka in physical bodies ·138 Tatvartha Sittam (2) #9: Vaikrizika In fuid bodies (3) TRF Aharaka, In aharaka bodies 1 faute Normana, Proper formation of limbs and minor limbs in relation to their situation (wafanto Sthana nirmana) and Dimine sions (gaiman Pramana-nın ana) 5 Th Bandhana, 5 kinds of molecular bondage according as the body is (1) Aritz Audarika, Physical (2) ff Varkriyika Fluid (3) TUI Aharaka, Aharaka (1) Tavasa, Electric. (5) Au Karmana Sarmic 5 TA Sanghata Interfuston of molecules of different kinds of bodies in weaving them with the soul It takes place in (1) TT Audarika Physical (2) affia Varkriyika Fluid (3) FIETCF Аharaka, Aharaka (4) a Tarasa, Electric, and (5) RU Karmana Karmic bodies 6 सस्थान Samsthana Figure of the body (1) समचतुरन भस्थान Sama-chaturasra samsthana Perfect proportion all round (2) 44fiAESTA Nyagrodhaparımandala-samsthana Like a banyan tree short in the lower extremities and large in the upper body (3) zafatema Svati-samsthana It is the reverst of the last (4) ***Fara Kubja-samsthana Hunch-back, (5) Tin Vamana-samsthana Dwarf (6) 5737474F Hundaka samsthana Quite disproportionate 6 HESamhanana 6 kinds of skeleton or osseous structurc (1) देव सपम नागच महनन Vaira rnsabha narachasamhanana Adamantine nerves joints (or arapharthtodiat articulation, when the bones are slightly moveable and united by an interierung substance) and bones (2) 1719 a Vajra naracha samhanana Adamantine joints and bones (3) 74 Narachsamhanana Joints and bones Ordıarticulation and bones.

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·140 Tatyartha Sutram tions of existenct to thuch the sout is proceeding (1) नरसगन्यानुसूबा Narkagatyanupury Hellish (2) fapad Trig'aggatjanupury Subhuman (3) Aquare Manusyagat yanupuri, Human (4) Saraqi Deragatz anupuri: Celestial Narakagatyanuputy means retaining form of previous life before hellish one and so on 977 Agurulaghu Neither too heasy to move nor too light to have stability STT Upaghata The possession of a self-destructive limb or otgan which becomes the couse of one s own death. As a hind of stag with horns which when they become too heavy, cause his death urma Paraghata Possessed of a limb or organ fatal to others e &, the sting of a scorpian, etc AITA Atapa. Radiant heat Passessed of a body which is brilliant and bearable to the owner but intolerable and heating for the others Such as the gross earth bodied souls in the Sun from which sunshine comes [Hot light like Sun shine ] sata Udyota Phosphorescence An illuminated body like that of the fire-fly Such as the earth-bodied souls in the moon [Cold light like Moon-shine ] Team Uchchhvasa Respiration 2 feriala Vihajogat: Capacity of moving in FIT, space This is of 2 kinds (1) 58144141-167 Shubhaizhajogati Graceful like that of a swan (2) Hyuf PÈTEH Asl ubhai thajogat: Awkward 4Fk Pratgel sharira A body possessed and enjoyable by one soul only as a mango A murit, Sadharanasharira One bods possessed and enjoyable by many souls, as a potato etc Trasa Mobile. Having a body with 2 3 4 5 senses 4737, Sthavara Immobile Having a body with one sense only ie touch मुसग Subhaaga Amiable personality even though not beautiful.

·Eighth Chapter 141 l Durblaga Unprepossessing even though beautiful F, Susvara Sweet-loiced Pleasing toned, suith musical voice 31, Duhsiara Harsh-soiced TH, Shubha Beautıful body H, Ashubha Ugly body FLEShuksma Finc body uncuttabl all pervasile VETT Badara Gross-body prita Paras aptı Within one F 57 Antarmuhurta, the gaining by the soul of the capacity to develop fully the characteristics of the body into which it incarnates The developments are of 6 kinds, Ist 4 only in one-sensed souls ; Ist 5 in 2, 3 4 and 5 sensed souls but only in 5 sensed souls without mind (1 A sanmı) all the 6 in others. 1 TRPÍU Ahara Pary aptı In taking of the molecules to make the body 2 779477 Sharra Parjupkı Development of body 3 xfacaqufta Indriya Pary aptı Development of sensed organs 4 groteraraile PranapanaParyaptı Development of respiratory orgatus 5 272937, Bhasa Paryapts Development of ocal organs 6 47991f Mana ParyaptıDevelopment of the organs of the mind walla Aparyapt: To die wsthu oge 281 Artar. muhurta without gaining the above. flur Sihira Steady circulation of blood bile, etc, 2003 Steady circulation etc relates to 7 klods cf Dhatu primary physiological matter; i e (1) # Rasa Juice (2) Rakta Blood (3) A Mansa Flesh (4) Meda Fat (5) Fan Asthi Bone (6) IT! Majja Marron (7) # Shukra Semen virile The nutrition taken in is transformedunto these 7 prz8217,9 dage from one to the other the transformatich takes 14:41 days The 7 kinds of 2017 Upadhatu or secondary shrubogel gat et (1) Vala Wind (2) f, Pitta (3) , Shlesman Phiegi men ate ·142 Tatyartha Sutram (4) FETTY, Shira A tubular vessel of the body, as rein (5) 13 Snagu, Muscle (6) 47, Charma, Skin (7) fra, Udaragni, Digestive hte of the stomach, gastric fuid All these remain steady where they ought to be, by the operation fra Sthira-nama karma galite Asthira unsteady circulation of blood bilc, etc, eg. among women 244, Adeza Radiant appearance so as to effect others a Anadeya Dull appegrance a fa Yashahkırt: Bringing good fame #fa, A yashahkırtı Bringing bad name even if he does good actions ati Tarthakara A Tirthankara's career with all its grandeur, when He preaclies and completes His ministry SUTRA 12 उच्चर्नीचश्य ॥ १२ Uchchairnıchaishcha (1774 Gotra or Family-determining karma is of 2 kinds (1) Uchchagotra High and (2) tama Ni hagotra Low SUTRA 13 दान नाभभोगोपभोगनीर्याणाम् ॥ १३ ॥ Danalabhabhogopabliogavıryanam (4 *** Antaraya or Obstructie karma is of 5 Linds as it obstructs ) (1) TRT1 Danantara ya Charity (2) 2017 Labhantaraja Gain (3) Bhoganturaya Enjoyment of consumable things (4) STAT FON Upabhogantaraya Enjoyment of nonconsumable things (5) autori Viryantara ya Exercise of one s capacities; power Note-The wla Prakrits or nature of the bondage is finished nec. Now we go on to consider the dutation of the bondage ·E1gih Chapter 143 SURTA 14 पादितरितमणामन्तरायस्य न विसत्सागरापमाटीट्य परा चिति ॥ १४ ॥ Adıtastisriamantardyasya cha trinshatsagropamalotik. otyah para sthiti The maximum duration of the 3 from the first (t e vrart4 knowledg- obscuring 7192 eft Conation obscuring and oft Feeling karmas ) and of 5-711 Obstructive karmas is 30 core X crore FOTO Sagaras This is possible in a rational 5 suned fully developed (99773 pary apta) soul and living a song beliut (1441 Afiths atsa) SUTRA 15 सप्तनिर्मोहनीयस्प ॥ १५ ॥ Saptatırmohanıyasya (The duration) of Bak Deluding karma (18) 70 (crore X crorc sagaras.) maximum SUTRA 16 विशतिनामगोत्रया ॥ १६ ॥ Vinshatırnamagotrayoh (The maximum duration) of 799 Nama Boly making and 17 Gotra Family-determining (kasmas is) 20 (core X crore apoy Sagars for each.) This is also possible as above SUTRA 17 प्रयस्त्रिसरसागरोपमाएयायुप ॥ १७ ॥ Trayastrinshatsagaropamanyayusah (The maximum duration) of 9 Azu, Age karma (15) 33 ETC Saguasr. ***** ·142 Tatvartha Sutram (4) Femi Shira A tubular vessel of the body, as vein (5) Snayu, Muscle (6), Charma, Skin. (7) sur Udaragni Digestive fite of the stomach, gastric fluid All these remain steady where they ought to be, by tlte operation feucala71 Sthira nama karma <ifixe, Asthara unsteady circulation of blood bile, etc, e 8, among women i Adeja Radiant appearance so as to effect others 474 Anadeyan Dull appearance 471 Yashahkurt: Bringing good fame 1917! Ttá, Ayashahkırt: Bringing bad name even if he does good actions. तीर Tirthakara A Tirthankara's career, with all its grandeur, when He preaches and completes His ministry SUTRA 12 उच्चनीचैश्य ॥ १२ Uchchairnichaishch? (177Gotra or Family-determining karma is of 2 kinds (1) santa Uchchagotra High; and (2) ranu Nochagotra Low SUTRA 13 दाननाभभोगोपभागीयाणाम् ॥ १३ ॥ Danalabhabhogopabhogaviryanam (5=UTTI Antaraja or Obstructise harma is of 5 kinds, as it obstructs) (1) TUTTI Dananlaraja Charity (2) PATTI Labhantaraja Gain (3) Rapu Bhoganturasa Enjoyment of consumable things (1) Tr Upabhogantaraya Enjoyment of nonconsumable tlungs (5) Afghanie Virs antaraja EXLICIC of once capacities power NoteThe o Prabylı or nature of the bondage is finished nere. Now tego on to con der the dutation of the bondage ·143 E18th Chapter SURTA 14 आदिनस्तिमृणाभन्तरायस्य च त्रिशत्मागरापमवाटीवाट्य परा स्थिति ॥ १४ ।। Adıtastisrinamantarayasya cha trinshatsagropamakotikotyah para sthiti The maximum duration of the 3 from the first le marota knowledge-obscuring a grut Conation obscuring and rart Feeling karmas ) and of 777 Obstructive karmas is 30 crore X crore FITTE Sagaras This is possible in a rational 5 sensed fully developed (aafia paryapta) coul, and having wrong belief (142417 Mithy atza.) SUTRA 15 सप्ततिर्मोहनीयस्य ॥ १५ ।। Saptatırmohanıyasya (The maximum duration) of Agar Deluding karma (as) 70 (crore X crore sagaras ) SUTRA 16 विशतिनामगोत्रयो ॥ १६ ॥ Vinshatırnamagotrayob (The maximum duration) of Nama Body making and **, Gotra Family-determining (kasmas is) 20 (crore X crore pe Sagars for each ) This is also possible as above SUTRA 17 प्रयस्निगासागरोपमाएयायुष ॥ १७ ॥ Trayastrınshatsagaropamanyayusah (The maximum duration) of . Aju Age karma (s) 33 en Sagaasy ·144 Tatyartha Sutram SUTRA 18 अपरा द्वादशमुहूर्ता वेदनीयस्य ॥ १८ ॥ Aparadvadashamuhurta vedanıyasya (The minimum duration of acara, Vedaniya, Feeling karma (15) 12 * Muhurtas=12x48 minutes SUTRA 19 नामगोत्रयोरष्टा ॥ १६ ॥ Namagotrayorastau (That) of an Nama Body-making and nitt Gotra, Family determi ning (18) 8 (9á Muhurtas ) SUTRA 20 शेषाणामतर्मुहूर्ता ॥ २० ॥ Shesanamantarmuhurta Of all the rest (The minimum 1s) onc Antar-muhurta (which ranges from 1 Rau Samaya and 1 azt Aralı at the lowest to 48 minutes-1 67 Samas a SUTRA 21 विपावानुभव ॥ २१ ॥ Vipakoanaubhavah +374 Anubhara (is the maturing and) frution of karmas SUTRA 22 मयपानाम् ॥ २२ ॥ Sa yathanama That Wruition is) according to the name of the karma.) ¢ & kapeln knowledgc-obscuring karma presents thc acquisition of knowledge and so on ·Eighth Chapter 14 SUTRA 23 नतश्न निजग ॥ २३ ॥ Tatashchil nirjara After that (frution the karmas fall oft That 1) CR Nirjare It is of 2 kands Aune Savipaka where the soul in the maturity of time 1 nd of the karmas by their operating and falling off from it 2 fauc Aripaka when by force of ascutic practices etc ( Tapa etc) The karmas which had not yet matured operate are induced to fall off from the soul 1 SUTRA 24 नामप्रत्यया मर्वता यागविशेषामू मंगवावगाहन्थिना मर्यात्मप्रदेशे धानन्ता- नन्नप्रदेशा ॥२४॥ Namapratyayah sarvato yogavishesatsuksmaikaksetrav: gahasthitah sarvatm?pradeshesvanantanantapradesha (According to the naturel caused by their names from all roun due to the difference in the vibrations (moga) in the soul activit: not percepable by the sensus the karmic molecules enter and becom one and stay with every moment to Lach soul The particular number of the molecules actually absorbed called s pradesha bandha SUTRA 25 सधशुभापुर्नामगोत्राणि पुण्यम् ॥ २५ ॥ Sadvedyashubhayurnamagotrani punyam 7 Punya or meritorious karmas (arc the following i hae Sadiedza or Aula Satavedanıya pleasurebearing 2. E. Shubhayu s good age-karma. 3 17419 Shubha nama good body making karma. 1 An Shubha gotra , high family determining Their sub classes art 42 114, Sata sedanija Pleasure-bearing 2 1417 Shubhaju: 1 657 Tiryan ha Sub-humín 2 434 Manusya Human 3 7 Deva Celestial ·146 Tatiartha Suram 37 34310 Shubhanama 2017 Gatis (1) Human (2) Célestial 1 777 Jatr 5 sensed (genus of feclings ) 3 726 Sharira z11 5 bodies 3. Ertan Angopanga all 3 limbs and organs 1 संस्थान Samsthana perfect proportion ममन्तुरमा स्था- 1 7877 Samhanana the highest 77 774 | 5623 1 73 Sparsha Rasa When they are Subha (T) 1 # Gandha 1 a Varna 2 aastat Anupuris human and celestial 1 अगुरुन] Agurulaghu 1 PR Paraghata 1 war Uchchhvasa 1 5997 Atapa 1 9 Udiota 1 fyrir Vihajogati 1 e Shubha 1 7 Trasa 1 बार Badara 1 TIIT Pary apati 1 F Tik Praticka-sharira 1 fc37 Sthira 1 14 Shubha 1 शुभग Shubhaga 1 मुस्वा Susvara 1 प्रादय Adeya 1 421 Yashah-kirts 1 Farry Nirmana (Shubha) 1 1# Tirthakar (For the meaning of all these see Sutra I above) 1 CO" Uchchagoira High family 42 Total SUTRA 26 प्रनान्यत्पापम् ॥ २६ ॥ Atoanyatpapam (The karmist other than these tarl)m Papa (or Jcmeritorious karmae ) ·अध्याय नवां CHAPTER IX SUTRA 1 प्रायशिरोध सवर ॥१॥ Ashravanırodhah samyarah HR Sam ara (13) the stoppage of inflow of karmic matter into the soul The causes of Inflow and Bondage art gtsen in Ch VIII Sutra I Wrong belief (Mithyadarshana) is stopped (Samsara) in the 4th spiritual stage (Gunasthana), Vowlessness (Avirati) in the 5th and 6th, Carelessness (Pramada) in the 7th, Passion (Kasaya) in the 8th 9th and 10th Vibration (Yoga) in the 14th stage For the 14th Spiritual Stages sec Ch Y Sutra 2. SUTRA 2 म गुप्निममितिधर्मानुप्रेमापरोपजयचारित्र ॥ २ ॥ Sa gobtusamitidharmanupreksaparisahajayacharitrat It is produced by ) 3 kinds of yfy Gupti Presurvation 5 afala Samuti Carefulness 10 wa Dharma Obsurances, (Dharma 12 agaji Anupreksa Meditation 1 11 Parisah-Jaya Sublual of sufferings and 5 # Charitra Conduct SUTRA 3 तपमा निजग च ।। ३ ।। Tapasa nirjara cha By austerities (is caused) shedding of karmic matter and also tuppage of inflow) ·148 Tatrartha Sutra SUTRA 4 मम्यग्योगनिग्रहो गुप्ति ॥ ४ ॥ Samyagyoganigrahoguptih गुप्नि Gupta Pour ention (is) proper control (nigraha) over mind speech 997 and body 711 SUTRA 5 ईयर्याभापंपरणादाननिक्षेपोल्मर्गा मभिनय ॥ ५ ॥ Eryabhasarsanadananıksepotsargah samitayah fafa Samiti Carefulnuss (15) to take (AF4F infatla) Sanz akırzasamit: Proper care in walking (9879A417) Samy akbhasasamiti speaking (91.17empfafa) Sainjakesanasama's eating (Femalamang safa) Samyakadananıksepasamila Proper care in lifting and laying (HAITZ171fafa), Samyakutsargasamit: Proper care in excreting SUTRA 6 उत्तगक्षमामादवाजवगौचमत्यमयमनपस्त्यागाकिन यब्रह्मचर्याणि धम ॥ ६॥ Uttamaksamamardavarjava shauchasatyasamyama tapastyaga kinchanyabrahmacharyanı dharmah (Th. 351ama 10 Observances art ) 235771 Uttama-Isama Forgiveness 3941" : Uttamu mardana Humilty 371991- Uttama arjaia Straight-forn ardnc s, (Honesty) 371 1 Ultana shaucha Contentment 0 Ultara satya Truth. 37H Uttama samyama Restraipt ** 99 Uttama tapa Austerities 2 1971 Urtama laga Renunciation मानप्राविस-य Uttama Akimchanja Mot taking the non-elf for (10. own self (non attachment) and 467 Uttama-brahmacharya Chastity, all of the bigbest degree.

·Nineth Chapter 149 SUTRA 7 अनि यारणसमारकरवान्य बाशुन्धागवस परनिमगनोक्वाधिदुभधर्मम्या- पातत्यानुनिन्ननमनुप्रेथा ॥७॥ Anityasharanayamsaraikatvanyatvachuchyastavasamvaranı Tjaralokabodhıdurlabhadharmasyakhyatattvanuchintanamanu prekiah (The time 12 meditations are ) 1 fatmirujar Anity anupreksa Everything is subject to change of transitory 2 .ga ar Asharananuspreks1 Unprotectisenc Helplessness The soul is unprotected from the fruition of karmas e g death etc 3 Haga Samsaranurrebsa Mundanene's Soul moves in che cycle of exisrenees and cannot attain true bappiness all he is out of it. 4 traer Ekatsanurrekss, Loneliness. I am alone the doer ot my actions and the enjoyer of the fruits of them. 5 mua 9 Amatranupreksa Suprateness. Othernese The world, my relations and friends nav body and mind they are all distinct and separate from my real self 6 wa Ashu hsanupreksa, impurity The body is impure and dirty Purity is ol 2 kinds of the soul itsell, and of the body and other things This last 1 of 8 kands. 7 TOT I Asravanurreksa Intlou The inflow of varmas is the cause of mas mundine tastine and it 18 the product of Passions etc 8 panasan Samiaranuprcksa Stoppige The fon must be stopped 9 fainaia Nirjaranuprcksa Shedding Varmic patter must shed from or shaken out of the soat 10 argien Lokanupreksa Users The nature of the Universe and its constituint eluments 11 faydano Brdhiduralabhanupreksa, Rates of Right Path It is difficult to attain right belief knowledge and conduct 12. 444 43 44 Dharmasrabhagatat anupreksa Nature of Right Path The true nature of Truth 1 c the 3 fold path to real Liberation ·150 Tatiartha Sutram (These must be) meditated upon again and again As to the first kind of meditation vi: transitoriness ( 44 m, anit yanupreksa at must be noted that as Substance entry thing is permanent Only qatg condition is transitory Of thy matter assimilated as karma and by the soul that which is accupted by the soul is called squ Upatta The rost 18 STII Anupatta matter which is not taken in by the soul SUTRA 8 मागाच्यवननिर्जगर्थ परिपोहल्या परिपहा ॥८॥ Margachyavananırjarartham parisodhavyah parisahah For the sahe of now falling-off from the path (of Liberation and for the shedding (of Karmic matter whatever sufterings are) undergone (are called) the afq* Sufferings' SUTRA 9 क्षुत्पिपामाशीतोष्गदशगगक्नाग्यातिस्त्रीचर्यानिपद्यागय्याक्रोगवधया- चनाऽलाभरागतरणस्पर्श नमवारपुरस्कारप्रज्ञानाज्ञाऽदर्शनानि ॥ ६ ॥ Ksutpipasashitosnadımshamasakanagnyaratı stricharyanisa dyashayyakroshavadhayachanaalabhaaragatrnasparshamalasatkara puraskaraprajnaajnanadarshnant (The 22 af Sufferings are ) 1 तु Hunger 2 पिपासा Thirst 3 Ha, Cold 4 5*1*277, Insect bitts; mosquitoes etc 6 नाग्य Nakedness 7 sfa Ennui, dissatisfaction languor 8 at Women 9 a Walking too much, not to feel the fatigue but to bear It calmly io fal Surfing Not to disturb the posture of meditation even if thert is danger fram lion snake etc etc. 11 T241 Slceping Resting on the hard earth 12 मारोश Abuse 13. , Beating FOX, Heat ·Nineth Chapter 151 4931 (or 4541), Begging (To rufrain from begging even in need.) 15 FATA, Fulure to get alms 16 to Disease 17 TE Contact with theory shrubs, etc 18. #1 Dirt Discomfort from dust, etc. 10 pm Respect on drerespect 20 427 Conceit of knowledge 21 *Ta Lack of knowledge 22. 77 Slack beliet es on failure to attain supernatural Powers SUTRA 10 मूक्ष्मसाम्पगपछयस्थवीतरागयोश्चतुदरा ॥ १० ॥ Suksmasamparayachhadmasthavitaragayoshchaturdasha In TT&TITI, Suksmasarparaja (the stage of) Slight Passions (ie where all the passions have subsided or are destros ed except the slightest greed) (In) 19717 Chhadmasthattaraga (man Upashantamoha) there all the pa sons are suppressed (In male Ksinamoha where all the passions are destroyede to beings in the 10th 11th and 12th stages of Spirituality only) 14 (are posable 1 e all except the 8 sufferings due to dcluding karmas riz (1) 97.7 Nakedness (2) Ennui dissatisfaction etc (3) Women (4) frent, Sitting or posture (5) भाकोश Abuse (6) याचना Begging (7) TTTTTT Respect and diseaper (8) 77712, Slack belief SUTRA 11 एकादा जिने ॥ ११ ॥ Ekadasha jine To a Jena, Arhat (se in the 13th 5179 Gunasthana spiritual stage the 4 anys, Ghalis akarmas destructise karmas hasing been destroyed only) 1l (sulterings are possible They are due to trata, Vedanis a karma They are ) ·152 Tatyartha Sutram (1) Hunger (2) Thirst (3) Cold (4) Heat (5) Insect bites 16) Walking 7) Hard earth-bai (8) Buating (9) Disease (10) Contact with thorny shrubs et (11) Dirt But as a rule because the #tim Mohanija Deluding and 2017 Antaraja Obstructive Karmas ant destroyed these sufferings hardly ever artse SUTRA 12 वादरमापराये सर्वे ॥१२॥ Vadarasamparayo sarve To 27879174, Vadarasamparaja, the saints (who are below the 10th stage you49, re uloir in the 6th 7th, 8th or 9th stages of spirituality and) with slightly gross passions, all (the 22 99 Sufferings are possibe) SUTRA 13 शानावरणे प्रजाज्ञाने ॥१३ ।। Jnanavarano prajnajnane Concert and a Lack of knowledge : sufferings (are caused! by (the operation of ) arziga, Knowledge-obscuring Karmas SUTRA 14 दश नमोहान्तगययोरदशनानाभौ ॥ १४ ॥ Darshanamohantarayayoradarshana la bhau 7 Slack-belief (by) 11tart rigät-belief-deluding; and failure to get alms by TT17 Obstructive karma ·Nineth Chapter 153 SUTKA 15 चारित्रमानग्यारनिम्त्रीनिपद्यामायाचनामसारपुण्यारा ॥ १५॥ Charitramohanagnyaratistrınıçadyakrcshayachanaiatkara. puraskarah Nakedness, Ennur Woman, Sitting or Pasturc Abuse Bugging Respect and disrespect (cufferings are due to ) a tight-conduct deluding karmas SUTRA 16 घेदनीयदोषा ॥१६॥ Vedanıycshesah The text (ate caused) by tan, Vedanija karrus (They are 11 and given in the 11 th Sutra above) SUTRA 17 एकादयो भाग्या युगपदेविम्मिन्नं कोनविशति । ॥ १७ ॥ Ekadayobhajyayugapadokarmiana kodavinshati From 1 to 19 at one and the same time can be poenble to a faint, (but not more than 19) This 18 obvious for there are 2 pts of contradictory sufferings hich can nat co-exist as Heat and Cold Sitting and walking and sleeping on hard earth SUTRA 18 सामायिक च्छेदोषम्यापनापरिहारविगुटिमृधमगाम्पराय यया यामिति चारित्रम् ॥ १८॥ Sa nayikachchhedopasthapanasarıharavishuddhisukomarampar ayayathakhyatamit charitram (The 5 kinds of ) 8 fra Right conduct (are) 11) मामायिक Equantity (2) ega Recovery of equanimity after a fall from it (3) nfterfayt Pure and ab olute non injury (4) 777129377 All but entire freedom from rascon (5) 215214 Ideaf and passionles conduct GRETA Panhara yishuddht is found only in a man of 37 or 38 ·154 Tatvartha Sutram years, who has sened the arit: Tirthankar for 7 or 8 years, i e, from the age of 30 to that of 37 or 38 He must have read the fired Pratyakhzanıpurva Sue Jha-Kinda Gatha 171-2 SUTRA 19 अनानावमोदयवृत्तिपरिमस्यानरमपग्ल्यिागविविक्तगय्यासनसायक्लेशा वाद्य तप ॥ १६ ॥ Anashanavamodaryyräyritti-parisankhyanarasaparityagavıvıktashaypasana kayakhsa babyam tapah (ar Tapa iusturities are 4 9 external and the internal ) External austerities (are 6 ) 1 7 Anshana, Fasting 2 sata, Avamodaryya, Esting less than ones fill, than one has appetite for 3 4704717 Vntti-pansankhyan. Taking a mental vow to accepe food from a housc-holder only if a certain condition is fulfilled without letting any one know about the vow 4 trafrim Rasaparitzaga, Daily renunciation of one or more of 6 kinds of delicacies viz 1 Ghee (Butter, clarified butter) 2. Milk 3 Cord 4 Sugar 5 Salt 6 Oil 5 fafarst24777, Vivikta-shayyashana Sitting and sleeping in lonely place, devoid of animate beings 6 147chet Kayaklesha, Mortification of the body, so long as the mind is not disturbed SUTRA 20 प्रायश्चितविनय वैयावृतयम्वाध्यायव्युत्सर्गध्याना युत्तरम् ॥ २० ॥ Prayashchittayınayayaiyavrtyasyadhyayavyutsargadhy ananyuttaram The other (e Internal austerities are also 6 1 771 Prajashchitta Expiation 2. विनय Vinaya Reverence 3 1771 Varyarritza Service of the saints or worthy people ) ·Nineth Chapter 155 4 स्वाध्याय Svadhyaya Study 5 ml Vytzt sarga, Giving up attachment to the body etc 649177 Dhyana Concentration SUTRA 21 नवचतुदगपञ्चद्विभेदा यथाक्रम प्रारध्यानात् ॥ २१ ॥ Navahcaturdashapanchadvibhedayathakramam pragdhhyanat (The Tal Internal austerities) previous to En Concentration (are respectively of ) 9 4 10 5 and 2 kinds 1 SUTRA 22 आलोचनाप्रतिक मणतदुभयविवेक न्युत्सर्गतपश्छेद परिहारोपस्थापना । २२ ॥ Alochanapratıkramagatadubhayavivekavyutsargapaschhedaparıharopästhapanah (The 9 kinds of great expiation are a Alachana Full and voluntary confession to the head of the order 2. wana Pratıkramana Self analysis and rupentance for faults 3 तदुमय Tadubhaya Doing both 4 Viseka Giving up a much beloved object as a particular food or drink 5 A Vjutsarga Giving up attachment to the body 6 47 Tapa Austerities of a particular kind prescribed in a penance 7 Chheda Cutting short the standing of a saint by way of degradation 8 from Parthara Rustication for some time 9 TE41, Upasthapana Fresh te admission after expulsion from the order Any of the above 9 penances is prescribed by the Head accord ing to the transgression in a particular case SUTRA 23 ज्ञानदानचारितापचारा ॥ २३ ॥ Jnanadarshanacharitropacharah (hag Reverence is of 4 kinds) ·156 Tatvartha Sutram I riday, Jnanavinaja For right knowledge, 2. atafaat Darshana naya, For right-belief, 3 eſcalaay Charitravinaya, For right-conduct and 399819 Upacharavinaya, by observing proper forms of respect as folding the hands bowing etc ctc, 4 SUTRA 24 प्राचार्योपाध्यायतपस्विक्ष्यग्लानगणकुलसघमायुमनोज्ञानाम् ॥ २४ ।। Acharyopadhyayata pasvishaił syaglanagenakulasanghasadhu manojnanam (2417 Service is of 10 kinds, as it relates to the ) 1 1772 Acharya Head of an order of saints 2. 5912774, Upadhyaya, Preceptor in an order of saints 3 afa Trapaski, Saint who practises severe austerities as long fasts etc 4 $79, Sharks ya Student saint 5 TA, Glana Invalid saints 6.10 Gana Brothers of the same order (gana) 7 FR Kula Fellow-disciples of the same Head 8 247 Sangha Whole order as such, (1 e all the 4 classes of which the order consists (1) #4, Risht Saint with miraculous powers (2) * Yat: Saint with control over the senses (3) G Mun. Saint with Visual and Mental knowledge. (4) gam, Anagara Saint, a houseless ascetic. Or all the 4 classes of the community i e (1) afa, Yatı Monk (2) 514T1, Arzika Nun 197, Shravala Layman (4) Alari Shiriatka Lay-woman 9 #11 Sathu, Saint (of long standing! 10 41a Manoing Popular saint (3) SUTRA 25 वाचनापूछनानुप्रेक्षाम्नायधपिदेगा ॥ २५ ॥ Vachanaprichchhananupreksamnayadharmopadeshah. (ener Sa: adhyaya Study is of 5 kinds ) 1 4771 Varhana, Reading, ·Nineth Chapter 157 2. a Pnchi khana Questioning Inquiry on a Douorful point 3 iw Anupreksha Reflection or meditation on what is read im Amnoya Memorising and proper recitation 5 449% Dharmopadesha Lectuning or delivering sermons SUTRA 26 बाह्याभ्यनरोपध्यो ॥ २६ ॥ Bahyabhyantaropadhyoh (na Vyutsargt giving up attachment to wordly objects is of 2 kinds ) 1 24 Bahya Upadhı Ol external (things i 27727 Abhg antara upath Of internal things (as the Psesions, etc) 1 SUTRA 27 उत्तमसहनम्यवानचिन्नानिरोपो ध्यामा नमुहर्तात् ॥ २७ ॥ Uttamasamhananasyechagrachintanirodho dhyanamantarmuhurtat Wa, Dhyana Concentration is confining (ones thought to one (particular object ) (in a man) with a high-class constitution (of bone, neryes, etc. 10 the first 3 out of the 6 #79 Samhananas it lasts at the most for 1 e) upto one 16+ Antaranukurta (e 48 minutes minus one 947, Samaja ) 1 SUTRA 28 प्रातराद्रधम्य गुक्तानि ॥ ८ ॥ Artaraudradharmashuklanı (It is of 4 kinds AMF Artadhyana Painful concentration, monomania 2 19 Rudradhsana Wicked concentration on sightedus gain etc 3 whea, Dharmadhyana Righteous concentration 4 m4a, Shukladhyana. Pure concentration 1 €, concentration on the soul ·158 Tatvartha Sutram SUTRA 29 परे माक्ष हेतू | २६ ॥ 1 Pare moksa hetu The last two (272, BT42) Dharma and Skukla, are the causes of Liberation (The other tho 1174779, para are the causes of mundane bondage ) SUTRA 30 आतममनोज्ञस्य सम्प्रयोगे तद्विप्रयोगाय स्मृतिसमन्बाहार ॥ ३०॥ Artamamanojnasya samprayoge tadviprayogaya smrit19amanvaharah 19479 Painful concentration or monomonia (is of 4 kınds) The first kind of) monomonia, (is wfie HAITA Anista samyogaja), On connection with an unpleasing (object) to repeatedly think of separation from it SUTRA 31 विपरीत मनोशस्य ॥ ३१ ॥ Viparitam manojnasya (The second monomania is its opposite 1 e repente Istavıyogaja) (On being separated from a pleasing object, to repeatedly think of reunion with it) SUTRA 32 वेदनायाश्च ॥ ३२ ॥ Vedanayashcha The third monomania is (Alafa-47 Prda chintavana, On being affeicted) by a disease or trouble (to be repeatedly thinking of becoming free from it) SUTRA 33 विदान च ॥ ३३ ॥ Nidanam cha (The fourth monomania is ) FAX Nidano (On being over anxious to enjoy (worldly objects and not getting them in this world to repeatedly think of gaming th ·Nineth Chapter 159 man 111 SUTRA 34 नदविरतदेशविरतप्रमत्तसयनानाम् ।' ३४ ॥ Tadaviratadeshaviratapramattasamyatanam That (Painful concentration is possiblc only to a any of the following stages of spirituality 7747, ) fa Avirata Vowless Le in the first 4 stages afacer Deshavirata With partial vows I in the 5th stage, 47471, Pramattasamyata Monk with some carelessnesste in the ith stage (But in this last there can be no nudana) A vowless person may be a wrong believer or a right believer Thus there are 4 kinds of souls for painful concentration vi: , wrong believer, right beleiver parttal vower Imp.rfect vower The concentration is worst in a wrong b lever and begins to be milder and milder on wards till we reach the man with all vows but which are kept imperfectly SUTRA 35 हिंसानृतस्तेयविषयसरक्षणेभ्यो रौद्रमविरतदेशयिरतया ॥३५॥ Himsanrtasteyavisayasamraksanebhyoraudramaviratadeshaviratayoh Fat Wicked concentration (is of 4 kinds ) 1 * Hinsananda Delight in hurtfulness 2. मनरितानन्द Anntananda Delight in falsehoods 3 Haar Steyananda Delight in theft 4 f491 HAZ Visaya Sanraksanananda Delight in preservation of objects of sense-enjoyments (This is possible) in the Avirata, (i e the first 4 and in) Deshas. rata ( e the 5th stages) The degrees are the same bere as above under Sutra 34 The wrong believer is the worst off SUTRA 36 प्राजापायविपारसम्थानविषयाय धम्यम् ।। ३६ ॥ Ajnapayavipakasamsthanavichyayadharmam 217 Righteous concentration (is of 4 kinds 1 e) contemplation of ·160 Tatvartha Sutram 1 91f474 Ajnauchaza The Principles taken on the faith of the Scriptures as being the teachings of the Arhats 2017, Apajarichasa As to how the universal wrong belief knowledge and conduct of people can be removed 3 farm7fqaz, Vipakvichaya The fruition of the 8 kinds of karmas #afaza, Sansthana vichaya, The nature and constitution of the Unnerse (This is possible from the (949 747) 4th to the (T) 7tht Spritual stages ] SUTRA 37 शुको चाये पूर्वविद ३७ Shukle chadye purvavidah (Eseua Pure concentration is also of 4 kınds) The first 2 kinds of pure concentration (are only possible to saints) possessed of a knowledge of the 14 | Purs as (Thus is always present in the 8th and higher spiritual stages TUTYF up to 12th) SUTRA 38 परे केवलिन ॥ ३८॥ Parekevalinah The last 2 )kınds of TFT TR Pure concentration are peculiar) to the man of perfect knowledge taft (kevalın) SUTRA 39 पृथक्त्वैकत्ववितसूक्ष्मनियाप्रतिपातिव्युपरतक्रिया नियतॊनि ॥ ३६ ।। Prithaktvaikatváyitarkasuksmakriyapratipativyuparatariyabivartioi (The 4 kinds of PIA Pure concentration are ) (1) mar fame fter, Prithaktva vitarka richara Absorption in meditation of the SELF, but unconsciously allowing its different attributes to replace one another (2) fint fiaf, Ekattya iilarka richara Absorption in one aspect of the SELF, without changing the particular aspect concentrated upon.

·Nineth Chapter 161 (3) amara Sukmaktayaprutipat: Tic sery fine vibratory movements in the soul cen when it is decrly absorbed in itself in a kevalın. (4) Trafaren faah Vyuparataknjann artı Total absorption of the soul in itself, steady and undisturbably fixed without any motion or vibration whatsoever SUTRA 40 व्येक्योगवाययोगायोगानाम् ॥ ४० ॥ Tryekayogakayayogayoganam These 4 kinds of 777, Pure Concentration inhere in (The 1st FH favy, Prathaktvavitarka vichara) in (the Saint) with 3 vibratory activities (of the soul through mind body and speech (The 2nd, a ATA MT, Ekatvar starkas ichara) in (the Saint) with only any one (of the 3 vibratory activities of the soul, ) (The 3rd 79 Afringinta, Suksmakriyapratipalı) in the won the Sayogaket alın in the 13th stage gear The yoga 19) by the body (only :) (The 4th, 17957 fra fora, yuparalakrisa Nivarti in (the win ff Alogakevalın in the 14th stage, T41 There is no yoga or vibratory activity of reind speech or body SUTRA 41 पाश्रये मरिनानीचारे पूर्वे ॥ १ ॥ Ekashrayesavitarka vicharepurve The first 2 (kinds of Pure concentration are) attainablu by onu with Scriptural knowledge and consist of meditation upon a part of the Scriptural knowlu Ig. (In the concentration thz part meditatud upons may change in character or aspect SUTRA 42 प्राचार द्वितीयम् ॥ ४२ ॥ Avicharam dvitiyam (But the 2nd (kind of Pure concentration is free from any such change ·162 Tataarha Sutram SUTRA 43 विता धतम् ॥ ४३ ॥ Vitarkah shrutam f?7*, Vitarka mcaps Scriptural knowledku SUTRA 44 वीचाराऽथव्यज्ञायोगगनाति ॥ ४४ ॥ Vicharorthavyanjanayogasankranti fair Vichara means Haffa Sankranti, 1 e, change in #d, Artha, the object of concentration itself; in?, Vganjana the verbal ex. pression or in 917, Yoga, i e in the sibratory activity with wluch the concentration is going on re mind speech or Lody SUTRA 45 मम्य दृष्टि भावकविग्तानन्तवियाजयदर्शनमोक्षपवोपममकोपनान्तमोहक्ष- पर भीगमाहजिना प्रमगोमव्ययगुग्गनिजग ॥ ४५ ॥ ' Samyag drsatashravakaviratanantavıyojakadarshanamohakaapako pasamakopashantamohaksapakaksinamoha jinah kramashaas. amkhyeyagunavırjara The fant Aviraka voluntars shedding of karmas (m the highest degree of each condition pccurs) to an innumerable-fold extent in each of the following stages compared with the one immediately preceding it (The first mention is of the condition of right belicf • e, the 4th stage in Spiritual Desclopment In this the shedding is inumerable fold T4 To compared with the condition of the soul just before it acquired right belief Thc stages as mentioned are ) toare Samyagdrst: One who has right belief the 4th Thum stage. This stage is tuached by (FTTH Upashama) The subsidence or by (araza Ksajopashama) Partial destruction subsidence and operation of the passions which feed wrong belief (9737 ) and of 3 kinds of the right-belief deluding karmas *** Shravaka One who takes the layman s vons 1 e, partial vows the 5th (strana) stage By 2019 Ksajopashama of 4 Passions which obscure renunciation ·Nineth Chapter 163 2 fra l'irata Asuint with full vity in the 6th (197) and 7th (490) 561g By Ksajopashama of tht 4 passions 1477 #hich obscure total renunciation , Anantavnojala Thu same when he transforing the karmic matter of passions which feed rong belief into lower or less Injurous kind of karmic matter of mons af Darthanamohaksapaka The same when he destross the 3 kinds of right beliet d luding karmas 5774*, Urashamaka A saint in the 8th 9th and 10th year Atages when hus (ar) tight-conduct deluding karmas arc subsiding Tinta Urashantamoha In the IIth yowa stagwhen his right conduct dcluding karmas have totally subsided 77 Ksapaka. A sait in the 8th, 9th and 10th stages when he is destroying the right conduct-deluding karmas ya Ksinamoha In the 12th stage when he has des-royed totalls the right coduct deluding karmal. Isa Jina in the 13th stage when he becomes Keval ie, Omniscient after having destroyed all the 4* Destructive karmas te knowledge conation right-belict and night-conduct deluding karmas and obstructive karmas (aka marron A PITY) In the 14th gua stage the 4 mint non-destructive karroas are also totally destroyed SUTRA 46 FAITTTTER FAQ 97774 FT RAFT Pulakavakushakushilanırgranthaanataka nirgranthah The Nigranthas the posnexionless (or saints of 5 kinds ) 1 Pulaka (T) Like the husk; e some times there is 2 very slight lapse in the perfect observance of their primary vows (antu Mulaguna) 2 Vakusha (47) They are still slightly coloured by some consideration of their body books and disciples, 3 Kushila (*) Sometimes there is a very slight lapse m the perfect observance of their secondary rows, (374 Utreguna) Nirgrantha, fag's The absolutels passionless in the 11th ·164 Talvariha Sutriam and 12th stages So Snataka, 14,79 Thu Kovals in the 13th and 1 ftl stages to SUTRA 47 मासमशतप्रतिसेवनातीलगलेम्योपपादम्थानविकल्पन माझ्या *Shyamashrutaprátisevanatirthalıngaleshyopapada sthanavıkalpatah sadhyah. 7 The distinctions (betreen the posseesionless «aines) should be considered with reference to the following (8) matters 1 Samyuma (944) 5 sorts of conduct 2. Sruta (4*, Scriptural knowledge 3 Pratisevana (ATH) Liability transgression - undur another's complusion 4 Tirtha (ml) Contemporary or successors of the Turchankaras 5 Linga (Fin) Signe saint Hig* f both in mind and external observances; and saint sqft less in mind and more in external observances Leshi, (ART) Thought colours 7 Uparadn (397) Whether the azınts would be reborn in the heavens or attain liberation Sthana rasa) Their stages of conduct and degree of sub Jection to the Passions } 6 ·अध्याय दसवां CHAPTER X SUTRA 1 #174141 TTTTTTTTTTTTTTTTET 1994 it! Mohakaayatınanadarshanavaranantarayaksayachchakevalam ****** Perfut knowledge (is gained, by destroying the electia deluding karmas (in the end of the 10-h Total of stage and then by simultaneous de trucuon of Lnouludge and conation observing karmas (relate** 177 fatta!, and of obstructis. karmas An) (in the end of the 12tb ya) staci SUTRA 2 बधहेत्यभावनिजगभ्या नामविप्रमामा माभ ॥ २ ॥ Bandhahetvabhayanırjarabhyam kritonakarmavi pramokbo moksah 7) Liberation (15) the freedom from all k srmc matter owing to the non existencu of tbewu euf bordage and to the shedding (of all the karmas ) The karmas att destroyed as pur stages 14 10:47 Gunasthanus stages of Spiritual Development The thought activity of the soul due to Udaja Operatio! TETA Upashama subsidence FH asal Dc truction +4219 kulopasham Destruction stilsidents of the Motoniya delujing karmas and 1 (toga) vibrations in the soul are called you17 Gungsthanas (1.1 The stages or plave of artribu es ur 90+ Parnar a show ght activ t, 1 Thur 14 namas ara farina Alithyati.. Wrong telei Delussa. Tetkogs echts us the soul due to the operation of the grate right beliet-deluding karmas Is this the sol does 20 celieve in the nght path to Liberation From the Itu bis gerosGunasthana the soul sou to the throne Gurasthana) always 3 ·166 Tatvarila Sutran 2 1 RATT Sasadana Downfall When there is operation in the 4th stage of one of the 4 #7 19-1747 Anantanuban dhikashajas Error-feeling presions 1 € anger the soul falls donn to the 1st stage through the 2nd and the thought. activity in the passage through is called APH Sasadana fYisra mixed Operation of TA TE Samyakmithjat. 1 amohiniyakarmas or Misra Mohniya Belief in right and wrong at one and the same time This 15 tuached alv ays on falling down from the oth stage (79104 Auratasamsaktia Vorless night beltef Belief 15 produced by the 579, Upashama subsidence of the 4 7-1 ITF2771 Anantanubandhikasazas Error feeding pas. sions and one are three kinds of picanalla right-belief deluding karmas respectively, . c one for 1 soul who has never been or three for a soul who has been in possession of 912 Samyaktla tight belief The soul here has belief in the path of Liberation but cannot obscric the rules of conduct for attaining Liburation 3 kinds of thought-activity may be noted in this stage (1) 342127439* Upasamasamyakta is attained by the 578TR Unpasama fubsidence of 5 or 7 kinds of deluding Karntas: (2) 504977277 Kshajıkasamyakta is attained by the destruction of the 7 Hafa prakyties (3) Beste Ksajopashamasamyakta is attained by the destruction of subsidence of 6 and the continuous operation of the 7th e qarskfafaxrle Sami akprakrii muthu atva right belief clouded occassionlly by the slightest wrong belief This 3rd kind of thoughtactivity is characterised hr 77 597712 the 3 defects 1 Chala Of being shaken in his right belief, e g, think ing that worship of tara Santmatha will bring f* calmness or that of a Paysanatha will remove obstacles etc etc whereas all Arhats are the same Mala Of having the thought activity soiled by one or more of the detects on transgressions, e & TT1, Sanko doubt en Kanksa desire of sense pleasures fa Vichikitsa Hatred of the sick and deformed etc RE ·10 5 Suksmasamparaya Slightest delu ion All pussions are destroyed or have subsided except para a very I 30 Unashantamoha, o 1775 Upashansakasaya subsided delusion A thoughtactivity which is produced by the TTT subsidence of entire arr3 right conduct-delu 167 Tanli Chapter 67-f387 Anradrist rrasua Tentzog adritingly of wrong believers and strengt, Ansudrstisan sta Pra sing stong bilier 3 ET Agadha Of los.ng frm bold of right bubet er dedicating a temple and ill thinkins s. to be one's ata properts, 5. nary Deshastata artzal 1015 Taking the Partial rows All the 11 877 Praias oc sagas of a layman's hfe conc in thr (These were given on page 118 Chapter VIL 20) 6 9 Pramatta wata Impsrfect yos 4 er renunciation of all worldly abjects still desaconady to tur the mind to the service or needs of the only This is the p amatkabhava careless slackness in concentration. Henceforth the stages are all in the life of a guns, Saint 7 apple, Apramattavitala Purfect soms Renouncing the Caretess slackness of the 6th gunasthana and being ab orbed in spiricual contemplation (9777 Righteous concen.cattor of the highest typ ) From here, there are 2 N71, Srenis, prays of a cent. (1) Upa,amesrent in which the main nghe.condeck deluding karma subsides (2) T Ksarakasretu 2 wh ck is being destroyed This last the reccessary way roan Moksha Liberation, 8 Arunakarana Nut thought activity, TTT, Karana or thought activity which the saints soul had never yet acoured This is the beginning of the 1st Format Sukla dhyan pure concentrations on the pura Atma or selt 9 sf The An srttararana Advanced thought-acavity Spcial thought activity of a sall greater purity A stage of myF77, Pratnamasukladkajana 1st Sukladhyana. slight nominal greed this is also ist Shukia dhyang ing karmas Thi is also 1st Shakladhyana A saint nust ·168 Tattartha Sutram fall down from here. But if strong enough he can resume his ascet from the T, K snapaka mode of accent in the 8th tage 12 yr Kshinanoha Delusionless The entire चारित्रमोहनीय right conduct-deluding karmas are destroyed in this stage And the thought activity produced belongs to the 2nd m, Sukladhayan The saint attaining this dose so directly from the 10th stage without passing through the 11th stage 13 MP, Sayogakcyalı Vibrating Perfect sont. Before commencing this thesoul must have destroyed the three remain ing uripF# Destructive karmas (ga hafta, 5-777) Knowledge obscuriug conation obscuring and obstructive karmas Here the soul becomes Arhat or Perfect soul in human body with vibrations in it Prenching and Pere grinations belong to this stage. 14 TTTİ Azoga kesalı Vibrationicas perfect soul. This 19 attained when there is before the sayoga kevali's Liberation just enough time to speak out the 5 letters #* 3 *** In this stage a very brief one indeed the vibrations of the holy body cease and the soul attainig Peace and Blics SUTRA 3 प्रोमियादिभन्यवानां च ।। ३ । Aupasamıkadıbhavyatvanam cha 'There is also non esistence of me bhaia or thought-activity) due to the operation subsidence and to the destruction subsidence and operation of the karmi and of pati thavyatıa (1 e the capacity of becoming liberated (Of course the fat kahayka thought activity due to a total extinction of karmas is retained and also trieu Parnamika, the own natural activity of the soul 1 e, Its 197 JB atva, soulness or livingness.) SUTRA 4 अयन वेवलसम्यक्त्वज्ञानदज्ञनमिदत्येभ्य ॥४॥ Anyat kevala samyaktvajnana darsana siddhatvebhyah Othe wise'there remain ## perfect-right belief that perfectright knowledge perfect conation and 1457 the state of having accomplished All (Perfect conition and perfect knowledge imply perfect poner ·Tenth Chapter 17 also SUTRA 5 तदन नामद गच्छयानोकान् ॥ १॥ Tadanantaamurddheen gachchhantyalokantal After that (lberatioa from all karpas !the liberaced souls go up watul (right vertically) to the end of mit Loka (or the Unirase) SUTRA 6 and 7 पूर्वप्रयागादमगत्वाद्वन्धच्छेदातयागनिपरिणामाच ॥६॥ विद्धलालचक्र यद्ध्यपगत नेपालाचुपदण्डवीजरदग्निनियावन॥ (6th) Purvaprajogadatangatra dbandhachhedattathagati pavinamachcha ( 7th Arddhakulalachakravadvyapagatalepalambuvadekan davijavadarnisikharachcha (This upward motion is due to 4 considerations) (1) 2eme Pun apraz ogala (momentum ot instinct produce.) in the coul by its previous activity, (directed to the attardment of Liberation) like a porter alicui fu hich once set in motion goes on) circling (even hen tlie poaters hand and wand are both taken away) (2E7 A sangats at The non association of non cristence of the company (a hich kopt u: down the ab«ence of karmas ) the (an empty) gourd (which) coated with clay isinks doen in water but the clay) being washed oft (it bobs up to the surface again.) (3) rnx Bandhackchedat, (On account of) the bondage bring broke a, like the castorbean hich flies up at once when the fruit #hich hept st in confinement is broken opun) (4) torta Tathagaliparingmat (Due to its being the soul s) nature to go upwards, like the fames of hre SUTRA 8 धर्माग्निवापाभावात् ॥८॥ Dharmastıkayabhavat (But it does not rise higher than the extreme limit to wilt Loka or the Uruverse) becaust (beyond it there is) the non existence of 69f47:4 Dharmastika, or the medium of motion ·170 Tatrartha Sutram SUTRA 9 क्षेत्रकालगतिलिंगतीथचारित्रप्रत्येक युद्धबोधिनजानावगाह्नातरमन्यायपहु वत 1TIl11 Ksetra kala gat linga tirtha charitra pratyeka buddha bodhita janana vagahanantara samkhyalpa bahutsata sadhyah (The Liberated soul) should be considered (nith reference to the following ) fra Space (1) The liberation 13 in its own self (2) The Liberated soul is in fazer Siddhaksetra the place of the Liberated. (3) The place of the Liberated 137 Akasa space. (4) The place in its last incarnation such soul could have beun born only in one of the 15 Fafa Karmabhumis in the 214 Dvipas, (5) The Liberated soul in the 21 Dvipas may have been in the 15 Jarma bhumis but being kid napped may have been left any where in the 21 dvipas, from which be attained Liberation Therefore the place of the Liberated is as big as the 21 dvipas 1 e 45 lacs yojanas in diameter 2 1 Kala Time (1) Liberation takes place only in one babaya (RO) (2) Liberation takes place only when the last incarnation is in the end of the 3rd or in the 4th age of the Asasarpins But those born in the 4th can attain salvation in the 5th age. And in the fint, Utsarpın in the correspooding ages! (3) But in kid-napping from fata, Videhas, in al ages as also in the Videhas from where 1s Liberation at all times 3 गनि Gath Condition of Existence (1) Liberated soul is in the 5th of ETA Siddhagat: (2) Liberated soul comes up only from the human condition of existence 4 fatin Linga Sex (1) There is no sex in liberated state (2) In the last incarnation, the soul may have ·Tenih Chapter 171 been feminine, masculine or common in thought-actrity or bhavas () in ascend. ing up to the 9th stage In the 10th stage there are no such bhasas but the body must be masculine deavya ( ro) 5 *** Tutha (1Liberated soul waca 7Tirthankara (2) aas not a Tirthankara 6 77 Chantra Conduct According to the particular conduct which led him to Liberation 7 TTT47 Pratyeka buddha bodhita Where he was led to the path of Liberation by his own istuinon or by the preept of another 8 wa Jnana Knowledge According to the kinds ot knowledge which preceded perfect knowledge ( ta) They may be 2 3 or 4 kinds 9 a, Avagahana Stature re the form and stature of his last body Maximum 525 W Dhanusa*2100 nu Haths Minimum 31 Haths 10 * Antara Interval When one or more souls are Libe tated, there may be a minimum interval of one * Samasa a marimum interval of 6 months before others are Liberated It the rise of Liberated souls is continuous it must continue at least for 2 samayas and at most for & samayas HF*! Samkhya Number (1) Minimum 1 soul in one samaya Marimum 108 souls in one samaya (21 in every 6 months and 8 samayas 608 souls must be liberated 12 * Alpa bahutva Quantty as to more or less (1) More will go from the region of their birth Less will go u ben kıd napped. (2) Less from IT Jambu dvipa More from भारतीय Dhatakt Bhanda still more fro पुचरवर द्वीप Puskaravaradvipa ·PRINTED BY HON PRIN ADVISOR M L. JAIN MAJD FROM SRI DESEI BHUSHAN PRESS, DELHI-6

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