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·FOREWORD Ternya atrarch Sutra is rightly termed and known 7s Jainn Bible and enjoys the unique distinction of being icgarded as an authorita. the work by all sections of the Jains The first edition of this book with introduction, translation, notes and commentary m English by Inte JL Jaini, M A vas publislied in 1920 by Kumar Devendra Prasad' from the central Jain Publishing House Arrah as Volume II of thc sacred boohs of the Jains, The publication soon gor cxhausted and for the last 15 ycars copies of this publication were not at all available. We hnd a great longing to bring out a second cdition and were in contact with the Trustees ot R. B) L Jaini Trust but our cfforts did not bear fruit Some cnthusiastic Juins 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 1 seminar on Jainism and universal pencc and Exhibition of Jain Art and Culture Onc of the main Items for the seminar was presentation of standard vocks on Jainism to the national labraries of foreign countries and to the cmminent dclegates of UNESCO Conference and Buddha Jayanti The idea was talked over to Shri 103 Acharya Deshbhushan Ji Maharaj who greatly appreciated it and advised that the sacred works of the Jains should be immediately republished on thus nccassion The present edition has been possible only becausc of lus cal and untiring efforts Under his direction a few benevolent Jains readily cime forward to donate for the entire paper required for this publication Acharya Shri under his direct supervision got the tert typed for press purposes and looled 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 The community greatly needs teachers like him, under whose able guidance the society can make remarkable progress Paper fer the publication having been so arranged upon we took it ourselves to go in for this much needed publication ·We are extremly grateful to the trustees of RBJL Jaini Trust who readily accorded us permission for re-printing of this book. 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 A ID who have helped us at all stages in bringing out this publication in such a short time, Delhi 30th Noverrber, 1956 Adishwar Prasad Jain M A for Controlling Authority BARRISTER CHAMPAT RAI Jain Trust DELHI

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Shri 108 Vidyalankar Acharya Desh Bhushan Maharaj

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·INTRODUCTION The author of Tatvartha Sutia is the most famous disciple of the universally worshipped saint, Kundakunda Thus relationship between Kundakunda and Umasvamı is established by an inscription, No 108, written in 1365 Saka, found at Sravana Belgola in Mysore. (Siddhanta Bhaskar a Nos 2 and 3, pp 117 and 122, also No 4,51 p Cf also the Gurvavalı in Pandavapurana, by Sri Subha Chandra about 1600 Vikrama Samvat) As Kundakunda was a Griddhrapichcharay, so his disciple Umasvamı also was called one. For in some MSS of Tatvartha Sutra, a shloha is found appended in the end तत्त्वार्थ सूत्रकर्तार गृध्रपिच्छोपलक्षितम् । वदे गणीन्द्र मयातम् उयास्वामी मुनीश्वरम् ।। Tht age of Kundakunda and Umasyami is well-established The tradition is universal and is advcrted 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 204) 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 Svetambaras and Digambaras Place of Tatvartha Sutra in Jain Sacrei Literature Our revered author, Sri Umasvami, flourished AV 714-798 If Lord Mahavira attained Nirvana in 527 BC, then Umasvamı lived 135-219 AD This is roughly the tradition Anyhow, Tatvartha Sutra is a very old book, more than 1700 years old It falls at the very opening of the period when the great omniscient 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, Tatvartha Sutra has descended from the sixth Anga, Jnatridharmakatha, and the second Purva, Agrayini, ·As to extant Literature, it is nearly at the end of the submerged tradition of Vira 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 learned and lucid Prakrit Gachas of Sri Nemi Chandra Siddhanta Chakravats (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 Svatmbara 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 Tatyartha 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 much pious merit as a fast of one day दशाध्याये परिच्छिन्ने तत्वार्थे पठिते सति । फलस्यादुपवासस्य भापित मुनिपु गर्व ॥ It is deservedly the text-book of the religion of Tirthamkaras par ercellence Hot great and authoritative ic is recognised to be will be further evident from the fact that it is perhaps the most commented-upon book in Jain Literature No less than 31 commentaries of it are known to be extant now, ·AUTHOR'S LIFE Very little is known at present of the lifc of the Author His name was Umasvamı, or, according to the Syetambara version Umasvati His spiritual descent is given below It is known that Umasvamı renounced the world at the carly age of 19 years He remained an ascetic for 25 years Then he became the head of ascetics (Acharya) From these we got the following brief sketch of dates in his life A very interesting story is told of hon tus Great Gem of a Jain sacred book came to be written In Gujarat (Saurastra) there lived a Jain layman, Dvaipavaka He was a very pious man and withal learned in Jaina rcligious lore He was anxious to write some really gicat Jain book But worldly cares forbade the cxccution of such an unworldly undertaking To conquer this obstacle, he made a vow not to take his food unless he had made at least one aphorism every day Thus if he misscd adding one aphorism to his book any day lic had to go fasting for that day for the theme of his book he took Liberation And put his resolve that very day in practice He thought out and made the first aphorism as Pite mat Fiftsfrm f177 pat Belici-knowledgeconduct (united constitute) the path to Liberation Fearing least he should forget it, he transcribed it upon a side of a pillar in his house Next day Dvaipayaka chanced to go away from his home on some business In his absence his house was visited by a Saint The wife of Dvaipayaka, herself a pious woman, received the Saint and entertained him The Saint's cyes fell The Saint's eyes fell upon the aphorism on the pillar He thought over it for a moment and then added the word frien before it ; and departed When Dvaipayaka returned and saw the correction in his aphor- 18m, he questioned his wife She had not seen the Saint do it, and said so, but suggested to the husband that it must bave been made by the Saint The layman-author on this ran at once to find out the noble Saint to whom he was indebted foi such an-invaluable and redical correction He came upon an order of monks at the 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 feet of the Saint and made a most humble and beart-felt entreaty that the work was beyond his poor layman's wits and that the saint should oblige him and the world by completing the book, the first aphorism of which bad been corrected by the Saint in such a providential manner The Saint was moved by compassion and finished the book This Saint was none other than our Umasvami, and the completed book is Tatyartha Sutra, The book is an exposition of the 7 Principles of Jainism, 1, e, the 7 Tatvas The opening Sutra serves the purpose of an Introduction, Justification and Recapitulation of the whole book It was necessary to indicate the position of the Principles (Tatva in the whole range of Jain Knowledge Ther 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 of Jain philosophy philosophy This position is indicated by the first Sutra This brings us to the Jastification also The first purpose of everything Living is Happiness to be worth anything must be eternal, faultless and independent. Such happiness is identical with the Jaina conception of Liberation. Right belief in and right knowledge 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 deliver Thus the first Sutra is a justification of the book which deals with these basic prinaples of belief and action. It is also a Recapitulation, because the whole book can easily be 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. ance ·श्री अनाचार्य उमास्वामी विरचित লঞ্জ জুজ TATVARTHA SUTRAM Saudharama Indra enquired the gist of the following verbes from Indrabhuti Gautama with a view to bring him before Lord Mabaya काल्य द्रव्यषट्क नवपदसहित जीवषट्कायलेश्या । पचान्येचास्तिकाया प्रतसमितिज्ञानचारियभेदा ॥ इत्येतन् मोक्षमूल त्रिभुवनमहित प्रोक्तमहभिरीशे । प्रत्येति श्रद्दधाति स्पृशति च मतिमान् य स वै शुद्ध दृष्टि ॥ I e "Three (divisions of) Time, (Present, Past and Future), 61% Dravyas (substances)? with nine Padarthas (categones): s1x kands of embodied couls, sir thought-points', the five Astıkayas (embodied substances)', the five Vratas (vows), the five kinds of Samitz (carefulness)', the five kinds of Gatz (conditions of existence), the five kinds of Jnana (knowledge), the five lends of Chariti a (conduct)', these are the root principles of liberation, as described by Arhats (the adored ones) who are perfect ani the great lords of the three worlds, (upper, middle and Icwer) The Rare n an wbo knows these, is convinced cf them, and a ho realises these, s ver.ly one who bas attained right belief Thece two Gathas of Prairt Language are on the bass of Bhagwatı Aradhana सिद्धे जयप्पसिद्धे चउविह पागणाफल पत्ते । वदित्ता अरहते वोच्छ पाराहणा कमसो ॥ (2) Having bowed to the Siddhas (liberated ones) who are renowned in the universe and who have gained the fruits of four kinds of Aradhana (devotion), and to the Ar ats (the adored ones) I shall speak of the devotions in their order ·- Jan- Pvt-m जागाजामा नगर गिन्य 12 re, Pinm:23 ric cir uitar: arnzar Fra Lonary (9, Free, ign: 12Pterconius: ngine 20. Les colles de carnana: Care B20NE engress the mr Pre- CPTEMBERame. Emr 12m 2 perfec.. SI: Letiam com press 2 1795 to a 139 e Pero 124xames TaapriSr- Eneplyire नंगलाच - मनालगर बना मृतान । नाराकाना र नागालो । (41132:21.77251r the gue rhepar cotibreamme mmxm.innx.comc. 2nde Lavre Time napuer 2:12 Amersa, En: mer artan nese auaix romps:00 ·प्रथम अध्याय FIRST CHAPTER SUTRA 1 सम्यग्दर्शनशानचारित्राणि मोक्षमार्गः ॥१॥ Samyagdarsana jnanacharitrani moksha.margah. (1) Hogy to Sanyagdarsana, Right Darsana (beliet) egoera Şanyaga Jnana, Right Inana (knowledge) FRETENE Samyak Charitra, Right Chantra (conduct) Alari Moksha-margah, the path to liberation 1; Right belief, (right) knowledge, (right) conduct, desc (together constituto) the path to liberation COMMENTARY Right belief, Right knowlodge and Right conduet are called trię three gems (Ratna-traya) in Juin works Kach of these three car be conndered in its three-fold aspect, vix, the subject, the object, and the means. For example, in acht belief there is thc bclever that which is believed and the means of belief Similarly in right knowledge there is the knowcr, the Imom and the means of knowledge and in right conduct we have the pursuer of condact, the conduct itself and the means of conduct Every mundane soul is embodied and exists in combination with Karmas In a pure soul this partnersbip between the soul and Karmas is dissolved The soul attains liberation (Moksha) Then in selfabsorption (Svasamaya) it enjoys for ever its own qualities consisting, among others, of the infinite quaternary (Ananta-chatustaya ) viz, infinite conation, infinite knowledge, Infinite Power and infinite bliss The way to liberation on the attainment of which the soul will be freed from Karmas and possessed of the aforesaid qualities with others lies in right belief, right knowledge and right conduct To attain liberation all the three must be simultaneously pursued The path may be compared to a ladder with its two side-poles and the centeral rungs of rounds forming the steps The side-pieces are right belief and night knowledge and the steps, gradual stages of night ·Tatvartha Sutrum conduct We can go up the ladder only phen all the three are sound The absence of one makes ascent impossible Tbus a simultaneous pursut of right belief, night knowledge and right conduct is enjoined bere Of those three, night belief is the basis upon which the other ITVO reste It is an essential preliminary to right knowledge. It is the cause and night knowledge is the effec:, Right knowledge always implies it Similarly right conduct is preceded and caused by night knowledge, and imples both rght knowledge and night belief For this reason, in the aphorism to find ngbt belief mentioned first then night knowledge and lastly night conduct SUTRA 2 तत्त्वार्य श्रद्धानं सम्यग्दर्शनम् ॥ २ ॥ Tatvartha.radhanam Samyagdarsadan. (2) Belief or conyiction 10 tbioge ascertained as they are, (18) night belief fitar Tatvartha Ft Tatva really means thapaess, a thing as it 18, a Artha means that which is ascertained तथा Tatvaratha means things ascertained as they are Tatvas may be translated as the Principles of Jainism तत्त्वार्य Tatvartha-तत्वेन अर्थ -By thatness ascertained object Object which is ascertained by thatness Thet which is ascertained by it own thatness Objects as they are. othing Saniyaktia or F 73519, Samgegdarma, is of 2 kods por Sarag Samyaktia, belief with attachment This is indexed by the 4 signs of (1) 534 Prashama, calmness, non-operation of error-feeding passions and of deluding Karmas (2) 997 Samvega, fear of wundane esistance in 5 cycles of wanderings - Dravyo, watter , 5 Kshetra, place, Kala, times AR bhara, thought-condition of existance, bbaya, thought-activity (3) san Anukampa, compassion for all living beings (mobile, Ja Trasa and YR Sthaarata, im-mobile) ·5 First Chapter (4) aptita Astikya, belief in the principles, soul, non-soul, etc GARM sytyt Vitraga Samyakiva, behef witbout attachment, ie, the purity of the soul itself SUTRA 3 afirmaritia fa TATET 11 R 11 Tannisargadadhigamadpa (3) This (right belief is attained) by (1) faran Nisargaj, intutioni independently of the precept for Othere, or (2) im Adhigamaj intuition, acquistion of knowledge from external courses, eg by precept of others or reading the ccriptures In realty, nght belief 18 the result of - (1) 34TA Upushame, subsidence, (2) 1977 Kshaj opashama, destruction-subsidenes or partial subsidence, destruction and operation, and, (3) 59 Kshaya, destruction, of al'a Birrita Gir Darshana Mohniya Karma (right-belief-deluding Karmas] and, the four gaight 699 Anantanubandh Kashaya, the four crror-feeding passions These are internal, but there are external causes as - (1) 29 Dravya, matter, e 8, images of adorable sa Arhat, precept, rememberance of the past lives, etc (2) 65 Kshetra, place, e 8,654796 Samavasamia, Hall of Audience or where the Lord preech the Truth 3) Pop Kala, time, 1. e, night belief is attained only when the interval to the sculs --attaining liberation is less than half the time taken by one soul in its matter cycle, i e, in its cmobodiments in all watter (2 gavet afga, Ardhapudgala-parivartana) (4) 7719 5 Bhava Karna, thought-activity, this 18 called efficiency, of Karna It is the 5th of the tifoz Labdhrs, The five labdhis attaiments, are 19TH MY Kshayopashama labdhi, destructive-subsidential attain. ment, attainment by a soul (by the subsidenee, destruction and operat- 10A of certain Karmas) of such sences, mind, etc, that he may be able to acquire right belief ·$ Tatvertha Sutram m fois tri Vishudha labdhi, virtue attainment, attainment of a thisposidon for good and against bad actions. Erat papira, Deshara labdhi, precept attainment, attainment of me inclination to know the Truth Thí: reduces the Fan Sthiti, duration of Karmas ezcepet the new Agui arma, the age Kerme, to a mezimum Di TTET Sila Koda bodi, core of crores and a munimum of one CIOTE PTF Sagras TAPI Tea Pragiogge labdh, competency attainment, attainment of thought-actáriry thich fortbe reduces the main Sthiti, duration of the 7 Kermasie, 211 ezcept the Sri Agukarma, age Rarme Bot as to intensity of fruition the reduction apphes only to demeritorious Rarmas. Tbe meritorions Karmas are proportionally increased in intensity of Iriation (jari Anubhasa) i Karna labibi, Scieny etteintsent, atromzet of thought activity which must cense right bebed in poi Antar muharia, within 43 minutes. Of theses, the last cen be attained only bory sol capeble of attainine liberation and the teráning foar by all SUTRA 4 जोधाणीवापन्धनंबरनिरानोलासस्वम् ॥ ४ ॥ JiTL-JITETETE bardha Subyert nirjara mokehus tatram (4) The app Tetras, principles (ere) i Jiva, soul sok Ajira, DDGsool. Wepa Astea inflow (of termic matter into the soul) bandha, bondage (of soul by karmic matter]: ** Samara, stopage (of inflow of karmic matter into the soul) PGT Nurjara, shedding (of karmic matter by the soul (and) te Moksha, Liberation (of soul from matter] Wote 1 Soul's characteristic is 97777 Chetna, consciousness It is of 3 kinders FP771 Jnana chetana, consciousness or experience of pure knowledge in its full extent, it is ford only in the Omniscient, but It begins to be experienced from the 4th spritual stage of development 2 F1 Karma chetana, consciousness of experience of action 3 sirih pri Rarma phala chetana, experience of fruition of karmas Store Ajna, non-spnl is that which is deriod of all these 3 kinds of consciousness Note 2. Many Sacred books treat of 995PT Padarthas, categora ILE They add to these 7 tatras, Fr Punya and 99 Papa, meri me derít. But these two are really included in the third and fourth ·7 First Chapter principles, Fifa Asrava and 4 Banahai, the inflow into and bondage of the soul by good or bad karmic matter according to merit or demirt (treated of in Cbrper VIIT, 25, 26, belon) is the actric causa Note 3 Thcsc 7907 taria, principles are cridently noccusars and sufficient. Ther are necessary, Iecause there must be at 1c754 ttro erhausenc categorict of the unit crsu By dichotony ther are logically prefect They art the soul and the non-soul Their union is manifest in the world The absolute liberation of count from the non-soul is the ultimate goal, thereforc als Mobsha, category 1 placed last in the Te Sutras Its immcdiatc couues arc storage and shedding of karmas Therclore ni Sams ora and wirjara procede no Mokshat in thc enuncration Stopnge and shedding are nccefsitntod by the inflow and bondage of karmic matter therefore *7*** Aurora and 64 Bandha are gis en oe the third and fruirth carecone Thu & sec that the 7 tatraí arc nccessary They are suffasnt also Soul and non-soul rogather consLTULC the universe Iſ they are kepirored, nothing more 18 needed If ther arc united, as they are found to he in the world, then the cause of their union, the union itself the storage and the gradual and then the final destruction of the union are the only possible ways of considering them Thus the scven principlec arc suscunt alio - #179 tatras substances are onls tro, soul and non-soul Nonroul is all that is not soul Therefore the really know ablc and worth-knowing obicct is the soul in mn Gatha 20 of main sous Darsana Pahuda it is end, for syr RTT Fr' "Nichchaya do appanam Havar sammaltam", c in rcalıcs soul's own nncurc is again Sanyag darsana Bclici, copercintial belief in rcal soul itself is Samyag darsana Docs not the Greek philospher also teach us "know thysell, "Gnothu scaution SUTRA 5 TAFUTRECUTATTESTFATTUTA 11411 Nama sthapana dravya bhavatas tannyasah.(5) By Nama, name, Sthapana, representation, Dravya, privation, Bhava, present condition, their 591A Nyasa, espects, (are Known) They (7Razmift right beliel, etc, and attaifa soul, non-sonl, etc.) can be considered in four aspects or fun Nakshepa - ·$ Tatrartha Sutra 11) Alcora rirsl cra, rcmc: negatne aspecs, that it the name is azeribu*c3 105 the mere samles of the object which does not forerethe quafi ci co moict :icnome A a man mat be called hing or Smith cheie te them a linnor 7 smith 121Surarars siepa, representati aspect. Repic- "cytation of one +0.75 6, 279 her 16, 22.lar on of Lord Mahaura.narmarble o danondomise. On Algebra aking X co be equal to so and so Inc-calledi, Tadakara sthagara or Sasohase bc redcc7at.se and the represented are im.lar 17 figure the circ. Atadanara sthapara o* A Ascore a, citro:27:-ta: 12 bca's ao resemblance to that is rcprcrentes Such :cp cortarom of the T Arials (the Adored 070) : ro: allo-cd 7ths, Hursa Alasarpin the acon of decocare in c.ch there are special features of decrear0 e birth of a causator to asi Tirtharlara, etc 3 (3) Dra's & unspepsiasc aspect. The absence of an attbuic in a cub,co: shuca is possessed in the past or must possess.n inc ruuic, the attabun75 o? a name the qualities of which onc does not posscaror, ainoad one possessed them in the past or is sure to possess tbcm in irc iutua. CE, a Dowager queen mas sull be called queen, and a cetroned recnarcb may be called a king after deposioon also; and a President-clect mar well be called the Pres del Tale che Frcicssor of Surgay -- (1) He is dining He loots Surgers but is no: atteatre to it not To call bin Piséessor o! Surgery is 7945 B, Agama Dra- », a Nitksepa (2) But 1: reth nk ofhs occs cals, then tre tasc =} Site many No Agarra drar, a Niatsep. es, (1) 571 17Jrajara Sarira (1) He is asleep To call his bods, the Professor of Sur32ry is 1970. Vartingne (u) He has ceased to be Proicsscr cf Surgery and has become a baler To call his bccs, the Frctessor cf Surgery, till his death, is घनागत, Anagata (ju) He dies and is in his cofin. To call the body, the Professor of Swgry is 111, Alita ·9 First Chapter (2) , Bhav He is going to be born a king To call his body a king's body is Bhava (3) aita, Tadvyatırıkta -- (1) The Professor was a great and practical philanthropist and had otherwise done deeds to secure rebirth, as a king To attribute to his body the karmic matter of these deeds is i Karma (11) To attribute the actual particles of which his kingly body will be formed is at mat mir geraian, No Karma no agan2 dravya nikshepa (4) pret lan; Bhavı 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 eg, a General considered as in actual command of his army It is also a TH, Agama, re, when the soul knows and is actually attentive, and 71TH, Noagama, when the actual present condition of a material thing is referred to ang In, Nama nikshepa, Nama means mere name, Nikshepa is a verbal or nominal or linguistic aspect The AFCA, Sapta tatva, seven names of Princples apply to the Principles; but they may even be given to something which is not a na tatva; Principle eg 762 Asrava, in Buddhism means sin This is 77 Pa Nama Nakshepa; from the Jaina point of view That is, a thing 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 as the symbolic letters used in Algebra Name applied to something which does not possess the qualities, connoted now It is Sathapna or Dravya 727991 faen, Sthapana Nikshepa, Attributed connotation as an actor playing a king or a warrior 1e, a thing bears a connotation, which in reality it does not possess and can not possess fram fara, Drvya Naksepa, taking the potential for the actual In 541971, Sthapana, the connotation is merely attributed It js never there It cannot be there In 3a, Dravya, it will be there or has been there The common factor between the two is that it is not there now and to that extent the connotation is fictitious in both Name applied to a thing which does possess the qualities connoted now भावनिक्षेप Bhava Nakshepa The first three faan, Nikshepa, are from the sententia4, Dravyarthika Naya, from the substantia ·10 Tatvartha Svitom standpoint. The last pio, Bhova lanshepa is com the 971-111 Gina Daryopathipa Naya modal scandpoint ma Zibshepo, is merely the tray in which the word is used This is MIDSI Important in Tamm, 12 ter di The TEF Svadvada system of Jam Iogic A coníucion in the pay Nibshepa, would be a fudul source of ambiguit and double meanings This Sitra lays down Ibe necessary safeguard against this all the timp seien at 'as di Suro 1 supra can be considered in these aspects e- 1 4) ** J119 7777 Rama I ra e f giving the name of a 3117 ID obj2CIS Toca do Do 0122 all the ambices Ji Jiva Juva as a mostat ir 12,1n its realet har he TOJ 12innes of conazon knowledge prt er and bliss סינגל Mudane souls do not possess these but sall we call them fi Á sull cleater example rull be Io give a boat the name DI Elizabarb As in English a man may be called Mit Hill of Mr Fox) (11) 7 Sthapana Jila As the image di Lord Nahavira It is not t, Zianavıra the Omniscient sull Te Torship Iar such As also a pho: OI 2 Tiend which is loved and respected as los original (1112135 Dragia J100, 25 to call the, Iraha's, HE Siddhe: An A-ha soul is curre to become a Liberated Soul. As a lecture may be called a leche eren Then ne is not lecting, but is ar his anner GrE Bnava Jiva buman soul - be called a human soul only A mundane soul Id be called a mundane soul only A Liberared soul only to be called a real, ideal soul II * 21116 Sere consider Puacola or matrei subarron di Ira (), Rama 37'16 calling a man a block-head or giving hım the name or Full Tood x Rice che names here are gir en mere as names although he numan bemy can never be more dead, 1nete De (1) 2117 Sthapana 1121'a As a model of man-01-ham As representing 2n 22n in a DIICUS by human performers Oi epresentaons divers and moucams on a lerel map (1) #ra Daya Inva As calling a broken camage 2 calage when instead o caying ochzs r has zo be camned itself ·First Chapter 11 (iv) H sita, Bhava Ajwa Calling a slup, a ship, and so on III, भानव, Asrava (1) 774 , Nama Asrava , as calling the FF Sıddha , hak Mahavira, the remover of physical ills Any such conscious removing of all implies desire, which means inflow of karmic matter into the soul In the Liberated state, this is impossible, therefore the sa Asrava, attributed is only in name (u) 741471 Tera Sthapana Asrava ,as attributing fearfulness to a black and hideous image or gentle kindness to the picture or statue of a philanthropist Here the image or statue has no thought of frightening or pleasing us and therefore we simply attribute these 179, Asrava -- inducing qualities to (1) 424 Ta, Dravya Asrara As a man whom we have observed to be angry, is not so now and we still say "This is a wrathful it man (10) na Slaa, Bhava Astava Speaking of the inflow only where It exists, eg, the inflow due to anger in an angry man IV (1) 19 qa Nama Bandha, 74, Bandha O' God, you smote my enemies Here the act of smiting implies desire and therefore bondage But a liberated soul can have nothing to do with it It is only attributed bondage (11) 41491 , Sthapana Bandha As a group of sculpture representing a butcher, slaughtering a cow or a hunter killing a she-deer Here the bondage due to the slaughtering and killing is represented by the sculpture (ui) 40404, Dravya Bandha As a man who has worked away the bondage of karmic matter due to, say, an act of stealing and has become a prous man, is called a thief, as if the old bondage still clung to him (iv) Riaan Bhava Bhandha Predication of bondage only where it exists As a liar is bound by the matter due to the lie V ART , Samvara, (1) am Hall, Nama Samyara As an angry but weak man; not returning the blow of his assailant,walks away in silence To say that he has a very forgiving spirit, is Nama Savmara, because forgiveness implies the stoppage of the inflow of karmas due to anger and it is not present here (u) स्थापना सवर , Sthapana Samvara As in the figure of statue of woman, who looks the very picture of chastity Here the stoppage of the karmic infiow which unchastity would have caused is represented by the figure,

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·13 First Chapter SUTARA 6 प्रमाण नयैरधिगमः (६) Pramana Nayairadhi gamah--(6) A Adhigama is knowledge that is derived from tuition, cxtcrnal sources, eg prccept and scriptures It is attained by (mcans of) Pramana and Naya ary Pramana Authority by means of wluch wc test direct or indirect right knowledge of the self and the non scif in all their aspects 79 Naya a stand-point wbich gives partial knowledge of a thing in some particular aspect of it Note-Right belief is not identical with faith Its authority is neither esternal nor autocratic It is reasoned knowledge It is a 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 be suppressed It must de destroyed Things have not to be taken on trust. They must be tested and tried by cvery one on self This F Sutra lays down the mode in which it can bc donc It refers the enquirer to the first laws of thought and to the universal principles of all reasoning, that is, to logic, under the names of AT Praman and नय Naya faro Pramana, is authority It is (1) ARTE Pratyaksha, i e direct self evident Like 999 Avadh, Visual fat dan Manapraryaya, Metal and qm Kevala, Perfect knowledge. (11) Ata Paroksha, Mediate, indirect, Like A Matr Sensitive and gfa Shruti, Scriptural knowledge, 74 Naya, is stand point. It is (1) samfuqi Dravyarthika, Substantial, or (2) 498afa Paryayarthrka, Modal ? The most prominent use of stand-points is, of corse the FT Syadvada or Artiſtas Sapta-bhangi Naya, of Jainism, 1 e the point of view of speech of seven kinds "From some point of view a substance, is not, is and is not, is unpredicable, and again is and is unpredicable ? is not and is unpredige able, is and is not and is unpredicable ·14 Tatyartha Sutram (1) P17 EF Sjat Asti, 1. e from the point of view of its own is orn subject matter place, time and nature, the substance is 1 e exsts as itself (2) 210 artin Syat Nasti, 1 e from the point of view of the subject matter, place, time and nature of non-substance it is, notie, it is not pon-substance. (3) FF FF Syat Asti Nasti, 1 e from the point of view of the same quarternary relating to itself and non-substance, it may be said that substance is and is not if we make the statement successively (4) 17 727 Syat Avaktva 1. e. if statement under Syat Asti Nastı, are attempted to be made of once, it can not be done Thus a a substance is unpredicable. (5) 2017 in tara Syat 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) alfa Syat Nastı Avaktavya, i e. From the point of view of non-substance quaternary and at the same time from the joint quarternary of itself and non-substance, substance is not and is unpredicable (7) PIE 7 TIP T Syat Asti Nastı Avaktva, 1 e. from the point of view of its own quaternary and non-substance quaternary and at the same time from the joint quaternary of itself and nonsubstance, substance is and is not and is unpredicable (See Panchastıkaya Gatha 14 ) There are the Universal instruments for acquiring all kinds of knowledge. But there are particular ways in which they can be usefully applied to right belief. Those ways are given in Sutra 7th and 8th Sutra 6th gives the means of acquiring s Adhigama. Sutras 7th and 8th give the modes of employing those means ·First Chapter 15 SUTRA 7 निर्देश स्वामित्य साधनाऽधिकरण स्थिति निधानत ॥७॥ Nirdesa svamıtva Sadhanadhi karana sthiti vidhanatah. Adhigama is attaind by (considering a Principle, or any substance with reference to its first Nirdesh (Description, Definition), a Svamitva (Possession, Inherence, All Sadhan (cause), sylu Adhikarana (Place), Fifa Sthatı, (Duration), and faster Vidhana (Division) Everything can be known by being treated in these six ways, eg man He may be described as a rational animal, the qualities of rationality and animality inhere in all human beings, the cause of being a man is the sum-total of his own karmic energies, which acting through his parents caused him to be born in the world, his birth depends on his birth-place being such as human beings can be born in it; his duration, ie bis life is determined and limited by his age or A Ayu karma; and according to his nationality he may be divided into English, French, German, American, Japanese, etc ,etc, We shall subject right belief to this six-fold treatment Part Nordesha Right, belief is belief in things, ascertained as they are afta Svamıtva Generally it inhere sin souls, which are capable of attaining liberation, and only in those who have got a mind, 1 e, ममनस्क Samanaska are FINA Sadhan Cause of right belief, 1 e (1) sp Abhyantara, internal It is the making inoperative of the arta H1N1 Darshana Mohaniya, or the belief-obscuring karmas, and Anantanubandhi Kashaya, the 4 over feeding passions (2) 18 Bahyya, external. This is of two kinds - (1) Faris Nisargaja, intutive, eg rememberance of past lives, enduring of great pain, contemplation of the image of the fear Jinas or Tirthankaras, and observation of the miraculous powers of the celestial beings (11) a Adhigamaja, acquired, eg, by other precept or the scriptures Cu Adhikarana, is also (1) TR Internal It is the soul itself upon which night belief depends ·16 Tato artha Sutram (2) 57 External It's 5a Tét Trasa Nadı, mobile channel, 14. that part of the Universe out side of which liting beings with only one sense are found नियति Sthiti ? The smallest duration of right belief is one TPA A Jashanga Antarmuharta, le, minimum, which consist of one 1971 A, ali and one 74- Sanz am instant. One Aralz is the thinkling of an eye. In one Aral there are. Jaghanga jukta asambhyta, or minimum plenteous innumerable Sangiai rag'amn A 2 Sang am is an instant or unut of time, ie the time by an atom of matter in passing from one Pradesha, ie, from one point of space to the next e se Uthrashta or maximum Antar-muhurta, is equal to 18 minutes one Sanaj am The longest duration of night belief is enternity, eg the night belief of laborated souls Bouthi Vidhana There are three main dirisions (1) 114€145 Aupashamika, anisas when the right belief deluding karmas and the four $696731974 Anantanubandh Kashaja, 22., anger, pride, decict and greed which feed these karmas are made inoperative (2) SPATE77 Kshagopashainika, anises when there is part destruction subsidence and operation of the night-belief deluding karmas, and of the error-feeding passions (3) 725 Ksha, ah, arises from a total destruction of the above This belief last for ever In a similar six-fold ray the other principles 79 J11a, 1a Agra, etc must be treated SUTRA 8 FTAT E FREE GIFT 179 180 deres 11511 Sat Samkhya Ksetra Sparsana Kalantra Bhayalpa Babutpaisbch (The eight prin aples are known) also by- (1) 3 Sat, Existence, (2) The Samkhya, number, enumeration of kinds or classes (3) Kshetra, place, where the thing is found at the present time (4) - Sparshana Extent or the amount of space touched by it in all ages. (5) Filu Rala, Time ·First Chapter 17 (6) HR Antara, Interval (of Time) (7) ya Bhava, Quality, 1 e, that determinateness which is one with the being of the object (8) story age Alpa-bahutva, Quantity, the being so much with reference to a possible more or less, mcasurable or numerable amount By these 8 ways ała Jrva, etc, can be known even more fully than by the 6 ways given above, e gafa Jwa FC Sat, Jiva exists This is inferred from the fact of consciousness which is a characteristic of soul, and not found in any other substance. This consciousness persists in the soul in all acs conditions of existance Samkhya There is an infinity of souls This is obvious from the infinite forms of embodied souls ha Kshetra Soul is found in the wholc Universe Foga Sparshana At some time or other, the soul touch the whole Universe a Kala The duration of soul is enternity om Antara This means the interval between a condition of soul and its regaining that condition once morc after losing it For Example, a soul is embodied as a man, then he transmigrates to other forms of existance and then once more is embodied as arman, the interval between the two human embodiments is called mar Antara Pr9 Bhava The soul has five kinds of vibrations, eg, witafuta Audayrka, i e, the vibrations set up in a soul by the coming into operation of the karmic matter stran 979 Alpa-bahutva 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 earth-souls and more as earth souls than fire souls Now take the case of Liberated souls FB Sat, Existence Is permanent in substance, i e in Java, but there is natural brought-activity which owing to time may be said to be different or distinct for each passing moment The test of Fa 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, He Samkhya, Number, Infinite. ta Kshetra, Place At the end of Loka ·13 Tatrartha Sutram 7975 Sparshana, Possible extent. (Obbit) From the place of the soul attaining liberation to the end of Loka Any point 27 dvipas may be beginning, because the liberated soul attains Siddhadhood there, and the' its only natural and final movement is vertical and only up to the end of Loka 51 Kala, Time (Real) The liberated soul takes one samaya to reach the end of Loha It retains Siddhahood for an Infinite time i Antara, Interval of time Between one soul attaining liberation 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 distiact from that of the other liberated souls But form is not necessarily an attribute of matter It is the quality rhich mases a substance occupy space, which is called its pure form It should be remembered that matter is not the only substance according to Jainism There are five others, one is space Space gives place to everytbing else 779 Blava, Quality It's orn gifer i Parinamika, activity is soul's own quality It's possession of the infinities of conation knowledge power and bliss is its quality from another point of view, ie the absence of Karimas wbich obscure these spannya Alpa-bahutre, Quantits The size of it's form depends upon the size of the body of its last mundane incarnation It is noticeable that Existence and number are really variants of 29 Dravya, Substance, Place and possible Estent really variants of a Kshetra, Place Time and Interval really ariants of FF Kala, Time and Quality and Quantity really variants of a Bhara Quality SUTRA O भतिश्रुताधिमन पर्यापोवनानिज्ञानम् ।।६।। Mati Shrutapadhi Manah parçaya Kepalanı Jnanam Right knowledge (is of five kınds) मति Mata Sensitue knowledge Knowledge of the self and the non-self by means of the senses and the mind Shruta Scriptural knowledge Knowledge derived from the reading or preaching of scriptures, or through an object known by sensitive knowledge ·Fuzyst Chapter – 19 stare Avadh Visual knowledge Direct knowledge of matter in various degree with reference to fry Dravya, subject maller, tra Kshetra, space; im Kala, time, and 2114 Bhara, quality of the object known मन पथ्य Manah paryay Mental knowledge Direct knowledge of another's mental activity about matter * Kevala Perfect knowledge 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 knowledgc and the means of knowing, so far as the soul is concerned The outward substances which are known are not included in this 47 Shruta or scriputural knowledge is also called श्रान वचन Apta Vachana आगम Agama उपदेश Upadesh ऐतिहब Aitihaba आम्नाय Amnaya प्रवचन Pravachan fea 9 Jina Vachan SUTRA 10 तत् प्रमाणे ॥१०॥ Tat-pramane They (1 e, five kinds of knowledge are) the two Pramanas (and no others) The Pramanas are of two kinds 9847 Pratyaksha Direct This is Visual (salu) Mental (779417) and Perfect Cerah) knowledge la Paroksha, Indirect This is Sensitive (afa) and ya Scriptural knowledge But other systems of Philosophy believe in the following Pramanas 71915 Charvaha believes in Re Pratyaksa (Perception) only ga infota Buddha and Varses ka, believe in Perception and canis, Anumana ( Inference) ·20 Tatyartha Sutram en Sarghya, believes in Perception, Inference and A Agama (Trustworthy affirmation ) 4710i Naryazrka, belles es in Percepzon, Inference, Trustworthy affirmation and 391 Upamana (comparison ) 63 Momansaka, believes in Perception, Inference, Trustworthy affirmation, comparison, 5g19f Arthapattı ( Fresumption ), and 1 Abhara ( Pritation ) SUTRA 11 आद्यो परोलम् ॥११॥ Adyeo Paroksham The irst two lands of knowledge i e, f Sensitue and 17 Scriptural knofledge, are To Parobsha i e., Indirect or Mediate Indirect is so-called as it is acquired by the external help of the seases (including cbe mind) or the Scriptures or by the internal help ie by the partial subsidence, destruction and operation 1 Kshopsham of the knowledge-observing Farma SUTRA L2 प्रत्यक्षनन्यत् १२ Pratyaksha Manyat The remaining three 1 e 9 Ai adhi, visual, direct, material knowledge, -77 93169 Manah paryag'a, Mental, direct mental knowledge and 1797 Kerala, Perfect knorrledge are Pratyaksha, 1 e. directly known by the soul itself, without any external help Of these the Visual and Mental arise on the 19T Kshayopashama, destruction, subsidence of knowledge-obscuring karmas They are called 27 Deshapratj aksha, Incomplete direct knowledge Chat Kevala arises from total destruction of knowledge-obscuring karms This done is for sale Sakala Pratyaksha or complete direct knowledge. waren ·First Chapter 21 SUTRA 13 मतिस्मृति सज्ञाचिन्ताऽभिनिबोधइत्यनर्थान्तरम् ॥१३॥ Matih Smriti Sanjna Chinta Bhınıbodha Ityanarthantaram hfa Mati, sensitive knowledge, (connotes) the same things as a Smriti, (rememberance of a thing known before, but out of sight now); F1 Sanjna, also called Hifi Pratibhijnana, recognition (rememberance of a thing known before when the thing itself or something imilar or markedly dissimilar to it, is present to the senses now), fal, Chinta or Tarka, Induction (reasoning or argument based upon observation If a thing is put in fire, its temperature would rise), Affald, Sabhınıbodh, or Anumana (Deduction Reasoning by inference; eg, any thing put in fire becomes heated, this thing is in fire, therefore it must be heated) Each of the last four is based upon the one preceding it, eg sememberance is based on sensitive 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 Api, Sanjna, or recognition is based upon our rememberance, la Smriti of John which 1s itself based upon our afà, Mati, sense knowledge of John when we saw him, as also upon our sense-knowleege of the picture before us Induction (Chinta) is based upon recognition, We see the sun- Ilse 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 Anumana and argue The sun rises every day, therefore it will rise to-morrow All men die, therefore John will die, These five are called afa Matı, and they arise on the Kshayopashama, destruction-subsidence or the subsidence, destruction and operation of the Sensitive-knowledge obscuring karmas

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·First Chapter 23 ara Avaya, Judgement It is ascertained knowledge, eg, that the white object is a pillar and not a man It is also called, 479 Apaya 59014 Apagama; 1971 Apanoda son Apavyadha sua Apeta, अपगत Apagata अपविद्ध Apanddha, or अपनुत्त Apanutta & 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 affufe Pratipatti, 991 Avadharana, 7547 Avasthana, f9 Nischaya, 1971 Avagama, or अवबोध Avabodha SUTRA 16 बहु बहुविध क्षिप्राऽनिःसृताऽनुक्त वारणां सेताराणाम ॥ १६ ॥ Bahu bahuvidha kshipra nisrita nukta dhruvanam setaranam. Of many, many kinds, quick, hidden, unexpressed, lasting and their opposites Eaci pme pfetje fpur lomds om Sutra 15, has twelve subdivision i e, each one can relate to twelve kinds of considerations These 12 are ag Bahu, More Many in number or much in quantity as, perception of a crowd of people or a huge stack of hay vi Eka, 69 Alpa , one in number or unit or quantity as, perception of one man or of a glass of water agita Bahuvidha, of many kinds as perception of a man with a dog ie, of two kinds of object perceived ufay Ekavidha; of one kind; as perception of a flock of sheep fara Kshipa, quick e g, perception of an Express going full speed mfag Abshopra Slow, as perception of a snail crawling by of an Anisita, Hidden, [perception of a ship from seeing only its funnel above the horizon fi Ħa Nisrita , Exposed, perception of an open thing, like a book on a table Hana Anukta, Une\pressed, not described, perception of thing which has not been described to us, as that of an animal not known aft Ukta, Described, perception of what has been described, e 8, perception of a horse or cow, described in a book.

·24 Tatyartha Sutram 19 Dhruva, Lasting; perception of a mountain 99 Adhruva; Transient; perception of a flash of lightning, As perception or Avagraha is illustrated above so Iha, Avaya and Dharama have to be treated Thus we obtain 12 x 4 -48 divisions of senses-knowledge 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 अर्थस्य ॥१७॥ Arthasya The 288 refer to, ie are of determinable sense objects, (1 e, thing that can be touched, tasted, smelt, seen, heard or perceived by the mind) The 288 sub-divisions of knowledge relates to determinable sense objects SUTRA 18 व्यञ्जनस्यावग्रहः ॥ १८ ॥ Vyanjanasya Vagrahah There is only perception, Avagraha of Vyanjana, 1 e, 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 wind, which can acquire further knowledge of anything before them, e g we hear a sound but it is so slight and sudden that although we are sure that there was a sound, we can not determine Its character or origin Thus there is no Iha, conception, Avaya, Judgement or Dharma, Retention of Vyanjana, an indeterminable object But if the object becomes knowable as, e g, the sound in the last illustration, by repetition, then the perception of it may become, 44194€ Arthavagraha, i e, perception of a 42741 Padartha or determinable sense-object, as distinguished from a194 Vyanjanvagraha perception of 2 5 Vyanjana, or an indeterminable sense-object ·First Chapter 25 SUTRA 13 न चक्षुर निद्रियाभ्याम् ॥ १६ । Na Chakshu ranındriya bhyam. This is not possible to the cyc or the mind (It is possible to the remaining four senses ) Thus the kinds of perception of indeterminable objects are 48 ie the 4 senses can cach know as indeterminable tbing in its 12 aspects of Bahu, etc Thus the total number of kinds of sensitive knowledge is 288+48-336 SUTRA 20 श्रुतंमति पूर्वद्वनेके द्वादश भेदम् ॥ २० ॥ Shrutam matıpurvam dvyaneka dvadasha bhedam Shouta or Scriptural knowledge is always preceded by sensitive knowledge It is of two kinds, one of which has twelve and the other many divisions A man hears the word Ship tlus is sensitivc-knowledge The sound raises the qualitics of a Ship in his mind, as he may have read or heard of them, this is Scriptural knowledge It is of two kinds u afery Angu-pravishta contained in the Angas There are 12 Angas Angas-Vahya, out of the Angas These non-Anga Scriptures are of many kinds Shruta literally means that which is heard (Sri to liear ) Scriptural knowledge is of two kinds (1) Verbal, lettered (MHF Aksharatmaka) (2) Non-verbal, letterless (ETAT Anaksharalmaka) Verbal scriptural knowledge is derived from words wluch are composed of letters (HER Akshara), spoken or written, as when the eye sees the written word or the ear hears the Spoken word "soul” The seeing and liearing gives us merely sensitive knowledge (Mati Inana) What more we think about the mcaning and connotation cf the word "soul" is scriptural knowlcdge. It is called verbal, because It is derived from our sensitive knowledge of the word "soul", ·26 Tatuartha S 12 am Non-serbal scriptural į non lodge is dernied from all funds of sensitnehnowledge crcept those hinds a hich can be reduced to words untton or srohen You feel cold air the knowledge of coldness is cnetic knowledge by mcans of touch of the shin If you do not 111c it and infer that it is unpica sant, it is non-crbal scriptural Inon ledge. It is derned from your hnon lcdge or feeling of cold, hich cannot be reduced to a mere u ord written or spoken Verbal scriptural Inou ledge is possible onlr in rational beings All the irrationals have onls non-serbal scriptural lnon ledgc. Their sensiti canon lcdge also is confined to perception (Aragraha) by all thc 5 senses ercept the ere. The rationals have non-r crbal scriptural knon ledge also Verbal scriptural know ledge is also called Shabdazranc or Shabdaja produced br Fords Non-1 erbal scriptural knowledge is also called Lingajamia or Lingaja produced by agns (Gommalasara, Ja Kanda Gatha 311) THE ANICENT JAINA SACRED LITE RATURE The Lnon ledge of a Shruta (37) mar be of things which are containcd in the Angas (Sacred bools of the Jaunas) or of things outside thc Angas There are 64 root letters of the alphabet or representations of sounds. Of these 33 are consonats 27 ron el, (ci sught long and prolonged, 3 lands of cach of tbc 6 sorels and mixed Sounds anusi ara : isarga khhhh hp hph ) which help in the formation of Comround Ictters) The total number of possible combinations of these 64 simple letters into Compound of 23,4, or more upto are tbe letters (Simple and Compound) of Shruta in its entirety This letters in a middlc foot (5179) of the Paramagama gives us the number of rect Pades of the Ang23 as 11 28 35 SO, 500 The remaineder 8 10 SO 175 gives us tbe letters of that part of Shruta which is not contained in the ancas This part is divided into 14 Prahinaka such as Dasa l'arlalka Uttaradhai an & c SUTRA 21 भावप्रत्ययोऽवधिदेवनारकानाम् ॥२१॥ Bbapa pratyasoaradhir depa narakazam. Bith-bom visual knowledge (1S in-born) in cele is ani bellish beings Thc Dravyas are 6, 9, 9, 99, , 978153 ·27 F21st Chapter Celestial and hellish beings have visual knowledge by birth and they have it till death, just as human beings have sensitive and scriptural knowledge. Celestial and hellish beings have sensitive and scriptural knowledge also SUTRA 22 क्षयोपशम निमित्तः षडविकल्पःशेषाणाम् ॥२२॥ Kshayopashama nimittah Shad vikalpah Sheshnam. (The other kind of Visual or direct material knowledge is) of six 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, 1 e, by human and sub-human beings, who are possessed of mind) This is called TUTTI Guna-pratyaya or acquired by merit as distinguished from in-born Visual knowledge Its 6 kınds are yuf Anugami Accompanying Visual Visual knowledge That which goes with one to another place or even another incarnation wyati Ananugam: Non-Accompanying Visual knowledge That which does not go with one, but is lost qara Varddhamana Increasing That which goes on increasing ETAHT Hiyamana Decreasing That which goes on decreasing safia Avasthita, Steadfast That which retains the extent which it had when it arose अनवस्थित Anavasthata Changeable That which increases sometimes and decreases on others These 6 kınds are due to the greater or less purity and intensity of right belief, etc Visual knowledge is also of 3 kinds (1) 19 Desha Avadhi, Partial Visual knowledge This alone 15 Anavasthita, changeable (2) marrafa Parama Avadha High visual knowledge (3) Halafe Sarva Avadh Full Visual knowledge, These two extend upto Perfect knowledge They are never Ananugami non-accompaning-nor-Hiyamana, decreasing

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·First Chapter 29 SUTRA 26 मति श्रुतयोनिबंधो द्रव्यस्य सर्व पर्यायस्व ॥२६॥ Mati shrutyo nirbandho dravyasya Sarva paryayeva The subject-natter of Sensitive and Scriptural knowledge, is all the six substances but not in all their modifications, SUTRA 27 रूपिश्वा वधे ॥२७॥ Rupishva vadheh Matter (and embodied soul are the subject-matter) of Visual ( knowledge, but not in all their modifications ) SUTRA 20 तदनन्त भाजा मनः पर्ययस्य ॥२८॥ Tadananta bhaja manah paryayasya. The infinitesimal part or the subllest form of that (which can be known by the hughest visual-knowledge, is the subject-matter ) of mental-(knowledge) Sarva aradhi or full visual knowledge I nows one atom Riju mati, simple mental knowledge knows in infinitesimal part of an atom i C, an infinitesimal degree of its attributes This degree is called Ambhaga practichcheda or an infinitesimal part of its constituents Complex mental knowledge (AIT A Vipula matı ) knows an infinitesimal part of the subject-matter of simple mantal linowledge. (See alco Chapter V, Sutra 10) SUTRA 29 सर्व द्रव्य पर्यायेषु फेवलरय ॥२६॥ Sarva dravya paryayesu krevalashya ( The subject matter ) of perfect knowledge (is) all the substances (ani all their ) modifications ·30 Tatrartha Sutra un SUTRA 30 एक दीनि भाजानि युगपदेकस्मिन्न चतुभ्य ॥३०॥ Ekadını bhajan yugapade kasminna Chatubhyah, Beginning from the first onwards in one (should) at a time as to their distribution (there can be found) upto four (kinds of knowledge. All mundane souls ercept the omniscient always have at least two, 1 e, sensitive and scriptural knowledge SUTRA 31 Afa atsaeut fauiana 113811 Mati Shruta padhayo viparyayascha And Sensitive (Mati) scriptural (Slyuta and) Visual (avadhi) (knowledge are also) wrong (knowledge) It is called "wrong" because unless there is right belief, knowledge cannot be called right It is characterised by - Sanshava, doubt (This is formed in sensitive and Scriptural, but ner er in Visual knowledge Vipai yaya, perversity mistake, opposite of truth, (this is found in Visual knowledge also ) and Anadhyavasya, wrong knowledge caused by carelessness indifference or confusion ·Frist Chapter 30 a SUTRA 32 सदसतोरत्रिशेषाद्यद्वच्छोपालवघेरुन्तमत्तवत् ॥ ३२ ॥ Sadasato rapisesadya drichhopa labdhe runmattavat From lack of discrimination of the real, and the unreal, (the soul with wrong knowledge) like a lunatic, knows things according to his otvn whims Wrong knowledge may be - (1) Ry faga, Kaiana viparyaya, mistaking the cause of a thing, as that the passions are primarily caused by mattert, whereas they are the thought activity of the soul of which Karmas are an auxiliary cause. (2) Artifaqur, Bheda bheda mparyaya, perverse confusion of cause and effect mistaking the true relation of cause and effect, holding separation in identical and identity in really seperate things, as holding that attributes and their substances are separate , und (3) 1964 faqey, Swarupa vipar yaya, mistake in the nature or character of a thing As idealists believing that form and colour are nothing they exist only in knowledge fagia, Viparjaya is also of 2 kinds (1) AC3, Sahaja, mistake arising by one's own self without any preaching of another All are Sabaja cxcept the next (2) Trü, Aharya, mistake due to another's preaching , this is wrong scriptural hnowledge caused by segsitive knon ledge through the ears So much for Pramana SUTRA 33 नंगमसग्रहृयवहार्जुमूलगब्दसमभिम्वश्र ता नया 11 33 11 Naigama Sangraha Vyavahararıju Sutra sabda Samabhı. rudhai Vambhuta nayah The points of view (are) Figurative, general, distributive, actual descriptive, specific, active ·30b Tatvartha Sutram one Note 1 Dravyarthiba or Samanya, substantial, Utsarga, Anuyvritti, Telating to the substance Its sub-konds are - 1 Nargama, Figurative, Not literal Taking something for granted Spealang of a past or future event as a present Speaking of a thing in hand, as a completed fact It 15 of 3 kinds relating to past, present and future eg, saying on Divalı day "Lord Mahavira attained liberation to-day" The present is 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", although she is only preparing to cook 2 Sangraha, General or Common A class as a whole A class of things, denoted by the same word As Dravya applied to siz dravyas, man, tiger etc 3 Vyavahara, Distributive To divide or separate a general term into its classes, orders, lands and species Dravya Tis distributed into six dravyas, souls into mundane and liberated Note II Paryayartnika or Visesa, Apavada Vyavritti Model, relating to the modification of substances This 15 4 Ragu Sutra, 1 e, the actual condition at (1) A particular instant and (2) for a long time They are called subshma fine and sthula gross respectively, eg, a soul Fritb a good thought for an instant, or a man with human condition for a life time 5 Sabda, Descriptive This includes grammatical correctness and propriety of expression From this point of new we can use the present for the past tense, plural for the singular number, feminine for the masculine gender, etc At the use of the present cense in describing the events which happened in the past, eg In 1065 A D 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 ·First Chapter 300 king Edward etc Or asking your boy have you been to school ? "you" in grammar refers to more than one í. Samabirudha, specific, Giving a word, one fixed meaning out of several which it has had As "nut" by common consent of leaders of fashion and society has come to mean an extra smart man 'Dreadnought which means the condition of fearing nothing, has come to mean a worship of a particular type 7 Evambhuta, Active Restricting a name to the very activity which is conducted by the name eg calling Strat-ford-on-Avon by that name, only so long as the town stands on the banks of the river Avon, and not after that, calling 'tripod as such, only when it has got three legs to suport at Note III Naya may be distinguished from Nikshepa Nakshepa is an aspect of the thing itself Naya is a point of view from which we make some statement about the thing The distinction is exceedingly fine at times, cg between Dravya nikshepa and Nagamanaya In Dravy nikshepa we attıbute its past qualities to the object in the present, eg, calling an exiled king, a king We do the same in Narma Naya Naya But the distinction is this In Dravya Nikshepa, we know that the man has been aking in the past, the fact of his having been a king is the aspect of the man's personality which is denoted by Dravya Nikshepa Naigama Naya only refers to the mode of our speech, to the point of view from which we make the statement that he is king If we consider the statement merely as such, its point of view is Naya; if we consider the fact which justifies the point of view it is Nikshepa Note IV Of the 7 Nayas, the first four Nagama, Sangi aha, Vyavalara, Raju Sutra are Arthanaya object stand point i e, stand points relating to the object considered The remaining three Sabda, Samabhirudha and Evambhuta are Sabda naya word stand-point, ie relate to the word by which object is expressed Note V Paryaya or modification is - (1) Sahabhavi, which co-exists with the substance always It is called Guna or attribute also, and (2) Krama bhavi, ·30 d Tatvartha Sutram which succeeded another modification It is Paryaya proper Note VI Each of the seven stand-points has a greater extent or denotation than the one which follows it. Nargama has thus the greatest and Ebambhuta the least extent Nargama deals with real and unreal. Sangraha with real only Vyavahara only with a part of the real Rigu 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 each of the seven nagas 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 The other systems of philosophy recognise the following topics (1) Bauddhas They recognise the 5 Skandhas, (Khandhas) or Aggregates or groups Vignana, Consciousness Vedana, Feeling Sanjna, Perception recognising and naming Sanskara, (Sanrhara), 50 other mental accompaniment specially will that arise when consciousness is submitted Rupa, Material or body (2) Naiya yıkas 16 Padarthas namely Pramana Prameya Sansya, Doubt Prayojana Dristanta Sidhanta Avayava Tarka Nirnaya Vada Jalpa Vitanda, Hetvathasa Chhala Jati Wigrahasthana (3) Varsesika 7 Padarthas namely Dravya Guna Karma Samanya Visesa Samavaja Abhava (4) Samkha 25 Tatves namely Prakrita Pradhana Ahamkara Karamendriya 5 Jhana-endrija 5 Mana 5 Tanınatas (Sabda, Spaisha, rupa, iasa gandha) Bhutas (Earth pater, fire air space) Purusa Norvikara self, pure and perfect soul ·दूसरा अध्याय CHAPTER II SUTRA 1. maffifintfortaat alat 1479754 Haru स्वतत्त्वमौदयिक पारिणामिको च ।। Aupashamikakshayıkau bhayau mishrascha jivasya svattatvamaudayika parinamıkau cha: The soul's own thatness, i e, thought-activity (is of five kınds) (1) 17 Aupashamika, Subsidential, (That which rises from the subsidence of a Karina of the deluding kind) (2) fra Kshayika, destructive, Purified (That which rises from the destruction of Karma's eg, the 4 enfani Ghatiya, destructive Karma's) (3) Pop Mishra, Mixed (1 e, parff Kshayopasamika, destructive subsidential, that which rises from the partial destruction subsidence and operation of destructive Karmas) (4) Saffi Audayika, operative (that which rises from the operaation i e, fruition of Karmas (5) auf Parinamika, Natural (The soul's own natural thought-activty , independent of Karmas) The first four of these thought-nature have reference to their various causes The 5th is the own, purc nature of the soul, which is always there, but in an impure condition, because of its being in conjunction and co-caistence with three other thought-natures viz those due to the subsidence (aupashamika), destruction subsidence and operation (Kshayopashamika) or to the operation of Karmas (Audayıka) Here it is necessary to understand the distinction between 8 hinds of Karmas There are 2 main classes (1) gazi Ghatiga oi Destructive Kaimas, which attach and effect the very nature of the soul ·32 Tatvartha Sutram (2) 57179 Aghalija, or non-destructive Karmas, rhich do not effect the very nature of the soul They are feeling, body family and age Karmas e, the rar Vedaniya, 714 nama, 19 Gotra, and at Azul Karmas respectively Vcdanıya or 'Feeling' the pleasure and pain-bearing Karmas are also Aghatiya Pain and pleasure are illusory, more or less, because they are due to Vedaniya acting with Mohaniya Deluding Karmas and it is then only that the thought-nature of the soul 15 affected The Ghartia Karmas are four - (1) Kaari14 Jnanavarniya, Knowledge-obscuring It simply obscures knor ledge (2) 77191114 Darshana iarnija, conation-obscuring It simply obscures conation (Darshana) It is (3) Asia Mohaniya, Deluding It intozicates the soul. a short of General of the enemy, host of Karmas It affects both nights-belief and right-conduct It is like a solution of both right-belief and night conduct. It is like a solution of chalk in water The water is clouded and opaque The solution may settle down and the opacity being lost, transparency may be restored to the water, or by processes the chalk may be entirely separated from the water and permanent transparency obtained Therefore this Karmas can merely subside or patially subside or partially sudside and partially be destroyed, or be entirely destroyed This alone can subside in the proper sense of the world (4) | Antaraya, Obstructive Karmas The 5 thought-natures are, as they are found I In mundane soul, here there is 37 Udaya, operation of Karmas in all Of course a mundane soul is one bound with Karmas The thought-nature of soul is of 4 kinds, according as it is the result of 1 Subsidence merely 2 Destruction merely 3 Operation merely 4 All three combined, of the Karmas and 5 Its owin natural thought-activity, 1 e, its soulness and its capacity or incapacity of deing liberated.

·Second Chance 33 II In Liberated souls there is no data of Karmas, hucau'c there are no Karmed to operille The soul rus in its on n pure nature, in its own thouslic activits The Ef577 Kshyokabhara is identical with this, when all thc Kas. mas larc been destroyed If only a fou are destroicd,cg only right-bclicf-dcluding Karmas, the mudre coul has vif Kshazikabhai a proper, a hicli, or course, is not identical with Parinamikabhai a Thus Libcratcd couls havc 2 thought-clitics 1 That Khich arises from the destruction of all Kainias; and 2 Thur onn pure self-thought-actives Bhava is the nature of the soul as affected by Karmar in its own pure nature It has its own bhaa, the Parnamika But in inundanc couls, the soul is found bound with mattor This matter is constantly changing The change corresponds with a change in the soul also The character of tlus change is the cause of the different Bhains in the soul Note That of five thought-natures cach one of the first 31 found in innumerable-fold souls compared with the one preceding it In the 4th and 5th arc found infinitely more souls than the third Thus Subadcntial thought-nncurc is found in the least and Parinamika in the greatest number of souls Notcm.That the first 2 natures can arise onls in a soul cnpablc of attaining überation never in any other Note--That there is subsidencc only of the dcluding Karma (Mohanısa), and neer of any other Destruction of all the cight Destruction subsidence only of lour destructuc Karmas, Operation of all the eight SUTRA 2 द्विनवाण्टादश फ-विशति-त्रिभेदा यथाक्रमम् ॥ २ ॥ Dwina wasladasarkavınsatitrıbheda Yathakramam ( They arc) of tuo, ninc, cighteen twenty-onc and three kinds respectively

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·Second Chapter 35 SUTRA 4 ज्ञानदर्शनदानलाभभोगोपभोगवीर्याणि च ॥४॥ Jnanadarsanadanalabha bhogopabhogaviryani cha (The nine kınds are) Knowledge, conation, charity, gain, enjoyment, re-enjoyment, power and (belief and conduct) 1 l OT (Kshayikajnana), Destructive, purified, or perfect knowledge due to the destruction of knowledge obscuring (Jnanavarniya) Karmas 2 14 (Kshayıkadarshana), Destructive, purified or perfect conation due to the destruction of the Karmas which obscure it, 1 e, of spielauta' Darshana-varniya Karmas 3 enfa 77 (Kshayikadana) Destructive or purified charity Bestowal of fearlessness etc due to destruction or purification caused by destruction of charity-obstructive Karmas, e g, the soul's, capacity of removing from all living beings, all kinds of apprehension of any veil as proceeding from himself It is caused by the destruction of all Karmas, MERT Danantraya, which obstruct the exercise of this capacity 4 enfus C# (Kshayżkalabha), Destructive or purified gain Infinite gain due to purification caused by the destruction of all Labhantaraya or gain obstructive Karmas eg a man with perfect knowledge (i e tett omniscient Kevalı) always assimilates the molecules of fine quasıkarmic, matter 5 arifuna m (Kshayika bhoga) Destructive or purified enjoyment Infinite attainment of consumable objects due to purification caused by the destruction of all about Bhogantar aya or enjoymentobstructive-Karmas This becomes the cause of miraculous manifestations such as the shower of flowers, by celestial beings etc 6 EI STATT (Kshankaupabhoga) Destructive or purified re-enjoyment Infinite attainment of nonconsumable objects due to purification cuased by the destruction of all 3471 919 Upabhogantaraya, re-enjoyment obstructive Karma This becomes the cause of the miraculous throne, canopy etc; etc 7 This api (Ksahirkarırya) Destructive or purified power Infinite power due to purification caused by the destruction of all HRT4 Viryantaraya or power-obstructive Karmas 8 EF FRAAIG (Kshanka Samyaltva) Destructive, Purified or perfect-right-belief i es perfect belief due to the destruction of three sorts of right-belief-deluding Karmas (i e, of Karmas causing ·36 Tatyartha Sutram Fizzle Mithyatya, wrong belief, 77e A2%Ela Samyaktva Mithyatva mixed nght-wrong belief and to affiena Samyaktva Prakrtz- Mithyatva, night-belief clouded by the slightest wrong belief) and the four Samleta77,477 Anantanubandh Kashayas 1 e the error-feeding passions of Anger, Pride, Deceit and Greed which feed the above 9 y qila (Kshayzkachantra) Destructive, purified or perfect, night conduct, due to purification caused by the total destruction of right conduct-deluding Karmas, Charitra Mohaniya SUTRA 5 जानाजानदर्गनलब्धयश्चतुम्नित्रिपभेदा सम्यक्त्वचारित्रमयमामयमाञ्च ॥५॥ Jnanasnadarsanalabbayaschatustritripanchabhedah Samyaktracharitrasanyamasamamamscha (The 18 kınds are)-4 kinds of (right) Knowledgc, 3 wrong Knowledge 3 conations, 5 attainments, right-belief, conduct, and control-non-control Note-K-Ksbaypashamika 1 e, Destructive-subsidential, Kshayopasham, is destruction-subsidence of Taki -73 Sarvaghati spardhaka 1. e, of Karmic-matter which totally obscures and the operation of 93 Deshaghati spardhaka, 1. e. Karmicmatter the operation of which obscures only partially (4) T7147-15IATA (Kshag'opashamikaJnana) 1 e, K-night- knowledge (it is of) 4 (kınds)-1 Mati, Sensitive, 2 Sruta Scriptural, 3 Avadhi, Visual and 4 Manahparyaya, mental) (3) 79198419879 (K) Ajana, (1, e, K. wrong knowledge It is of 3 kinds 1 ha Kumatı, wrong-sensitive knowledge 2 The Kustuta, Wrong-scriptural knowledge, and 3 gefa Kuava lhi, wrong visual knowledge The last is also called fa05 Vz-bhanga Jnang wrong visual knowledge (5) 599 7,777 (K) Darshana, (1. e, K Conation) It is of three linds 1 79 Chakslu, Ocular, by mean of the eye 2 47 Achakshu, non-ocular, by means of the other senses and mind. 3 Safa Aradhi, visual They precede their respective knowledge (5) 7974 177fca (K) Labdhi, ie, K attainment, acquisition It is of 5 kinds 1 19 Dana, charity of 4 bands-food, medicine, konwledge and fearlessness 2 at Labha, gain ·2 Second Chapter 37 3 HT Bloga, enjoyment of consumable things 4 oqit Upabhoga, re-enjoyment or enjoyment of non-consumable things (5) Virya, power All these are imperfect, because they are due only to partial destruction subsidence and operation of their respective SATA Antaraja, obstructive kar mas (1) Tf714*4(K) Samyaktva i e, K right-belief This is imperfect because it is due to the destruction or subsidence of firetta Mithyatva, and Antiaffeqira Samyaktvamithyatva, i c, wrong, and mured right-wrong-belief deluding Karmas, and of the four crorfeeding passions, anger, pride, deceit, and greed called a 94178989 Anantanubandh Kashaya and which feed the above Karmas and by the operation of foglasa nesfatirama Samyaktva-prakritımıth yatra, i e, nght belief slightly clouded by wrong belief (1) 791437fesaif (K) Charitra 1 c, K righe conduct Imperfect because it is due to the partial destruction, subsidence and operation of right-conduct deluding Karmas and (1) auf TATA (K) Samyama-Samyama (1 e) K controlnon-control Taking only partial vows, It is due to the destruction or subsidence of higan Anantanubandhi, crror-feeding and MCU Apratyakhyana, partial vow preventing 1919 18 Kashayas or the pas. sions of anger, pride deceit and greed, and by the operation of the remaining kinds of passions SUTRA 6 गतिकषायीलंगमिथ्यादर्शनाऽज्ञानाऽसंयतासिद्धलेश्याश्चतुश्चतुस्त्येकैकैक कपड़भेदा. ॥६॥ Gatikashayalıngamithyadarshanainanasamyatasıddhaleshya schatuschatrustgekalkaikarkasadbhedah (The 21 are) 4 kinds of condition, 4 passions, 3 sexes, 1 wrong-belief, 1 ignorance, 1 yowlessness, 1 non-liberation ·38 Tatvartha Sutram 6 paints The 21 kinds of thought-activity due to the operation of Karmas, relate to 1 गति Gath Condition of existence, of 4 kinds -- (1) Th Naraka, hellish (2) faiza Taryancha, sub human (3) 464 Manushya, human, and (4) Deva, celestial 2 पाय Kashayas Passions of 4 kinds (1) a Krodha, anger; (2) 419 Mana, pride, (3) Arai Maya, deceit, and (4) T Lobha, greed 3 PM Linga Sexes of 3 kinds (1) itar Stri-veda, Feminine inclinations (2) gpua Purushaveda, Masculine inclinations (3) Anna Napunsaka veda, Common or neuter inclination (4) fiesta Mithya-darshana wrong belief (5) HEG Ajnana Ignorance (6) Aran Asanyata Vowlessness or non-controls (6) fet Asiddha Unliberatedness. (8) An Leshya Through points of 6 kinds - (1) ga Krishna, black, (2) at Nila, blue, (3) alta Kapota, grey, (4) Ata Pita, yellow; (5) 404 Padma, pink, and (6) Ta Sukla, white SUTRA 7 जीवभव्याऽभव्यत्वानि च ॥७॥ Jiyabbavyabhavytvani cha (The 3 kinds of the soul's natural thought-activity are ) 1 जीवत्व Javatva Consciousness, livingness, or soulness in a soul. (2) Hope Bhavyatva Capacity of being liberated 3 aya Abhavyatva Incapacity of becoming liberated Pure Jivatva steza is limited to the, fare Şiddhas, Mundane ·Second Chapter 39 souls nust have Jwatva but alleged with Bhavyatva on Abhavyatya These 3 are peculiar to Jiva "cha", refers to those attribu tes which Jiva has in common with non-Jivas, as - in Astitva Isness var Drayatva Being a substance, changcability SE Pradeshalva Capacity to occupy space; etc, etc (see ChapterV, Sutra 2) SUTRA 8 उपयोगो लक्षणम् ॥ ८॥ Upayoga lakshanam The Lakshna or differentia of soul (18) Upayoga, attention, consciousness, attentiveness stay Lakshya is that of which the differentia is TH9 Lakshna is #47 Alambhuta, inseparable, and HRAYA Anatmabhuta, separ able As Jrvatva is an inseparable but a celestial condi tion of existence is a separable quality of the soul SUTRA 9 स द्विविधो ऽष्टचतुर्भेदः ॥ ६ ॥ Sa dvıdhostachaturbhedah, (Attention is of) 2 kinds which is subdivided into 8 and 4 kinds respectively rum Jnanapyoga-knowledge-attention It is of 8 kinds, rclating to 5 kinds of right and 3 kinds of wrong knowledge gratuito Darshanopayoga, conation-attention It is of 4 kands relating to 4 kinds of conation, viz, Chakshu, Achakshi, Avadhr and Kevala, 1 e., ocular, non-ocular, visual and perfect, conation respectively), 8997 Upayoga, is a modification of consciousness, which 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 mere passivc or potential knowledge, nor is it merely a capacity to know, It is active. It is related to the self It means that the soul is aware that it conates or knows something about itself or the non-self Attentiveness is only the direction or tendency of consciousness to apprehend or comprehend a ·40 Tatvartha Sutram thing If it is directed merely to an awareness that something 15 present to it but cannot be described It is Darshanopayoga, if it is directed to know this something definitaly, it is 97379479 Jnanopayoga Attentiveness is essential to conation and knowledge There can be no conation or knowledge without attention There can be conation without knowledge There can be no knowledge without ultimate conation of some kind or other There can be no attention without consciousness Thus the stages of knowledge may be received to be consciosuness, Conation-Attention, Conation, Knowledge-Attention and knowledge SUTRA 10 Once संसारिणो मुक्ताश्यच ॥ १० ॥ Samsarino muktascha (They are of 2 kınds ) AART Samsarı, mundane and gai Mukta, Liberated souls Mundance souls wander in 5 kinds of faca Parivartana, cycle of wandering - (1) falfaca Dravya-parivartana; matter cycle It is of two kinds; quasi-karmic and karmic alatii No-karma, quasi-karmic is the time which the soul takes in renewing exactly the same set of a particular number and quality of molecules, as it took 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 soul took in once The time taken in both of these is called one matter cycle or 44 Dravya or GEFT, Pudgala, afiada Parivartna For example a soul takes on a body to day, with its quasi-karmic and karmic matter It goes on changing both When in the couse of its changes, it again chances to take on a similar body with similar quasikarmic and karmic-matter, it is said to have completed one matter cycle (Dravya-parivartana) (2) grada Kshetra-Parivartna Space Cycle The time taken by one soul in going once round every single point of space in the Universe consecutively beginning from the foot of Mount Meru (3) कालपरिवर्तन Kala parivartna Time Cycle, e g, a soul is born the first Sa naya, or instant of an anfá oft Avarpını, then in the 2nd Samaya of another (next or any other) Avasarpını, then in ·Second Chapter 41 r the 3rd samaya of a third, and so on; till in the last samaya it is born in the last samaya of a new Avasarpin Similarly it must be born in STARÝUT Utsarpini, eras Then it must die in cach samasa of the two eras like the above Thc time taken to go through all this is a Time Cycle (Kalaparivartna) (4) Hariana Bhavaprivarına Incarnation Cyclc, cg, a soul is born in hell with the minimum agc of 10,000 years He is reborn again (after other births) in hell with 10,000 years ago This goes on as many times as there are samayas in 10 000 ycars Then he is rcborn there with an age of 40,000 years, and one samaya, then with an age of 10,000 ycars, and 2 samayas, and thus at every birth hc adds one samaya till he is born with the maximum age of 33 FITTE Sagaras The time taken is called Hellish Cycle Similarly with thc Celestial Cycle, but there the minimum is 10,000 years and the maximum is only 31 Sagaras upto the 9th 1247 Graweyaka In the Sub-human and human-Cycles the minimum is onc Thukri antarmahurta, and the maximum is 3 yeay palyas Thc procedure is the same as in Hellish and Celestial Cycles The time taken in all these four cycles, is called onc Incarnation Cycle. (5) auftari Bhava-parivartana Thought Cycle In-numerable units of soul's Alry; Yoga-Sthana, Vibratory activity, make one HIT Y 5787974 T4 Anubhaga-bandha Adhyavasaya Sthana, or a degree of the passion which determines intensity or bondage In-numerable x in-numerable, Anubhaga-bandhas make one 974 399514 Trat, Kashaya Adhyavasaya Sthana, 1 e., one degree of passion which determines the duration of bondage. In-numerable x in numerablc Kashaya, etc., make one staafufaara Jaghanya-sthitz-bandha, i e, minimum duration of bondage in a rational prong-believing person अन्त कोडा कोडी सागर Antah crore x crore sagars One Rufa Sthiti necds that the soul should pass through every one of the in-numerable BITRATE, Yog-sthanas, to earn one HETTY Anubhaga-bandha and then so on, to earn one SthitThus it should go up to the maximum duration of each one of the 8 Karmas, of course adding only one samaya at each step onwards from the minimum duration When it has thus gone through the 8 karmas and their 148 divisions, it is said to have done one, Thought-Cycle (Bhava-parivartana) In-numeral and Infinite numbers can be easily realised by a consideration of recuring decimals in dividing 103 3 333 ad inf, we get an infinite quotient; or of the famous relation of the circumference of This is

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·Second Chapter 43 SUTRA 13 पृथिव्यप्तेजोवायुवनस्पतयः स्थावराः ॥१३॥ Prithivyaptejo vayu vanaspatayah sthavarah Immobile (one sensed souls) (arc of 5 kinds;) (1) guet Prithvi, earth-bodied, (2) 69 Ap, water bodied, (3) da teja, fire bodied, (4) ary Vayu, air-bodied, and (5) ffa Vanaspats, Vegetable-bodied Each of these is considered in 3 aspects, eg the earth souls - Take carth-bodied . (2) get 4 Prithra-kayıka, as embedied in matter; as earth bodied soul (3) quatre Prithvi-kaya, as material body, as, the body without soul It is dead earth after the soul has left it (4) guaisita Prithvi-jiva, as an carth-soul, as the soul which is to be embodied in the carth, but is now in fazama vigrahagatı or in transition from one existance to another Similarly apajwa, apakaja and apakayıka, etc The maximum size of the body of an earth, water, Gre and airsoul is an innumberble part of a cubic finger 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 many minute animalculae seem 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 earth etc, souls As to the forms, the bodies of earth, water, fire and air souls, they are respectively oval like a pea of masoora (seed), round like a drop of water, long cylindrical with pointed tips like a collection of needless, and oblong like a flog (J K. 22) SUTRA 14 द्वीन्द्रियादयस्त्रसाः Dyindriyadataetrasah (Mobile or many suited souls) With 2 senses, etc, ie ·44 Tatvartha Smtam With 3 senses 4 5 > without mind, a??i Ainanaska, it-rational and 3 with mind, 977 5. Samanaska, rational Note, on um Pranah, vitalitics Vitality is a from of consciousness as manifested through a body of a mundane soul There are 10 kinds of Prana, of vitality, ie, the 5 senses 3, porers of mind body and speech, age and respiration The one sensed souls hate 4 vitalities, Te, touch, pover of body, age and respiration The ttro sensed souls add to these 4 the censes of taste and porer of speech The three sensed souls add to these 6, the sense of smell The four sensed souls add to these 7, the sense of sight. The fire-sensed rational souls add to these 8, the sense of hearing The five sensed irrational souls add to these 9, the poter of mind SUTRA 15 पञ्चेन्द्रियाणि Panchendriyapı The senses are five, SUTRA 16 fafaela 118811 Dviridhani (They are of) 2 kinds - (1) Polen Draipendriya, objectit e-senses, sense-organs, and (2) 4ER Bhavendr ,'70, subjective-senses, sense-faculties, SUTRA 17 निवृत्युपकरणे द्रव्येन्द्रियम् ॥१७॥ Niryrittyupakaranedrapyendriyanı Objective senses or sense-organs (have a two-fold formation) – ·Second Chapter 45 (1) fagfe Nirumti, (the organ itself, e g, the pupil of the eye) (2) 34cy Upakarana, (its Protecting environment, e g, the eye-lid, etc.) Each formation is of 2 kinds 54991797 Antaranga, internal, and Vahrranga afst, external Internal organ means the soul itself which is co-extensive with and of the same form as the organ in which it incarnates External organ means the material organ which is permeated by the internal organ or the soul Internal environment, is the matter immediately surrounding the organ, eg, the corner of the eye External environment is the matter which is not so immediately situated with reference to the organ, as the eye-lid SUTRA 18 लब्ध्युपयोगी भावेन्द्रियम् ॥१८॥ Labdhyupayogobhavendriyam Bhavendriyas subjective sense, sense-faculties (are of 2 kinds - (1) afa Labdhı, (it is the attainment of mainifestation of the sense faculty by the partial destruction, subsidence and operation of the knowledge-obscuring karma relating to that sense) (2) gyetar Upayoga, (the conscious attention of the soul directed to that sense ) SUTRA 19 स्पर्शनरसनघ्रणचक्षुः श्रोत्राणि ॥१९॥ Sparsanarasanaghrana chakshusrotrani (The senses are ) PITIA Sparshana Organ of Touch, 1 e the skin, the whole body रसन Rasana, , Taste tongue AR Ghrana, Smell 73 Chakshu, Sight eyes star Shrotra, Hearing , ears nose »

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·Second Chapter 47 They the vegetable-bodied, souls (have only) one (sense i e, touch know only by means of touch) SUTRA 23 कृमिपिपीलिकाभ्रमरमनुष्यादीनामेकैकवृद्धानि ॥ २३ ॥ Krımıpıpılıkabhramaramanusyadınamckaskvriddhanı. Krimi, worms, etc, (bave 2 senses touch and taste) Prpilika, ants, etc , [have 3 senses touch taste and smell) Bhramara, bumble-bee, etc, (have 4 senses touch; taste, smell and sight) Manushya, man etc, (have 5 senses touch taste, smell, sight, and hearing) Each (class has) one (sense), more than the one preceding it SUTRA 24 संझिनः समनस्का: ॥ २४॥ Sanjninah samanaskah The rational (beings are also called)- Sanini, (1 e, one who has got sanjna-mind here) Elsewhere it means, name, desire, knowledge, etc All the celestial, human and hellish beings are rational Some 5 sensed sub-humans are also rational, such as cow, horse, ape, pigeon serpents, etc. SUTRA 25 निग्रहगतौ कर्मयोगः ॥२५॥ Vigrahagataukarma-yogah In Vigrahagatz transmigration, (1 e., the passage of the soul from one incarnation to another, there is only) Karmic body vibration (Karma Yoga), by which the electric and Karmic molecules are attracted by the soul.

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·Second Chapter 49 SUTRA 29 एकसमयाऽनिग्रहा ॥ २६ ॥ Ekasamayavigraha Where the passage is straight and there is no turning, it takes only one samaya Even an atom of matter in going from one end of the Universe to the other in a straight, upward or vertical direction; takes only one Samaya if it goes fastest SUTRA 30 एक द्वौ त्रीन्गानाहारकः ॥ ३० ॥ Ekamdvautrinyanaharakah (In the) one, two or three (Samayas of its passage, the soul remains) SERTI, Anaharaka, non-assismılative, (that is, does not attract the molecules of aharaka, assimilative matter of which the external bodies, ie, the physical, fluid and aharaka bodies, are formed ) (Note that only karmayoga takes place, 1 e; only Karmic electric matter is attracted See, Sutra 25 Supra) Note also that in a straight passage of the soul, one samaya is taken in leaving one body and occupying the other And in the passage, 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 which it is going to put on in the same samaya SUTRA 31 सम्मूर्छन पपादा जन्म ॥ ३१ ॥ Sammurchhanagarbhopapadajanma. (Birth is of 3 kinds ) A gent, Sammurchana, spontaneous generation It is the result of surrounding matter combining and forming the physical body for the incarnating soul गर्भ Garbha Uterine birth It is the forming of the plıysical body by the union and development of father's seed and mother s blood in the womb of the female In the language of Embryology, by ·30 Tatyartha Sutram the unicn bctn cen a sperm and an orum, resulting into a fusion of the tro cells into one single cell, called the 'fertilised orum' 775 Upazada Instantaneous Rise (Instantaneous cuping together of the si, Varkriz aka, matter to form the Varbri, aba or fluid body thich is peculiar to bcllish and celestial beings ) SUTRA 32 सचित्तगीतमदुता सेतरा मिश्राश्चैकगस्तद्योनयः ।। ३२ ॥ Sachittasıtaramyrıtah setaramisraschaikasastadyonayah Lising matter cold covered with their opposities, and the combination of each (pair) (are) their nuclei or birth places of joni nuclcus, the material environment in which the incarnating soul finds lodgment, 15 of 9 kinds -- -199 Sachitta, of living matter, as the stomach, in which forms may appear 2119, Achitta, of matter only with no life, as a wall or table in hich mosquitoes may be generated. 1991177, Sachittachitta, of living and dead matter, as lice in a slut s blouse or hat. The person is living but the blouse or hat is dead-matter TH, Shita, cold. Some microbes take birth on account of cold. 54 Ushna, Hot. Some microbes take birth on account of heat TRISH, Sihtoshna Where life is generated by the co-exstense of cold and heat. As the heat of sun breeding gnats in a stagnant pool of water q, Samyrata, Covered. As frut may go bad and breed germs in it, if it is kept packed for a long time 1977 Vivrata, Exposed. As moss in a piece of water 7 Fan, Samyrata-virrita. Part exposed and part corered. The hellish and celestial beings take birth in situatia achitta- 1 01115 Souls taking birth from a womb, employ a fa alia Sachittachitta-gon? m, Sammutchanas, employ sachitta, achitta, and sachittachittayonis Hellish (771) and celestial beings (5) hare bot and cold (some one and some the other) nucleus Fire-bodied souls (1919) bare a hot one, The others have hot or cold or mised ·Second Chapter pter 51 Hellish, celestial and immobile beings have a covered nucleus The facienta, Vikalatı aya i e from 2 to 4 senged beings have an opencovered nucleus The different combinations of these yonis yield 8400000, aft, yonis as follows farraia, Nitya nagoda, souls which have never yet come out of a condition of common vegetables, where many souls occupy one body, as a potato Their ponis are 7,00,000 FATE fa rito, Itaranigoda, souls which have gone back to nigod 7,00,000 quant anifah, earth-bodied, sonders water-bodied, ta Fiforni, fire-bodied; and are tilfi, air-bodied, all four each 7,00,000 28,00,000 qua Fitfeet, Vegetables, (Trees, etc) except nagoda 10,00,000 15 99 » For 747 sthavaras sould REE 4, 2 sensed f, 3 4 5 animals 5 human beings देवा celestial beings 71,, hellish 5200000 200000 200000 200000 400000 1400000 400000 400000 Total 8400000 SUTRA 33. जरायुजाण्डजपोतानाः गर्भ ३३॥ Jarayujandajapotanam garbhah Uterine birth (as of 3 kinds) Hys, Jarayuja, Umbilical (Birth in a yolk, sack, flesh envelope, like a human child) 996, Andaja, Incubatory (Birth from a shell like an egg) ata, Pota, Unumbilical (Birth without any sack or shell, like a cub of a lion or a katten ·52 Tatvartha Sutram SUTRA 34 देवनारकारणामुपपादः ॥३४।। Devanarakanamupapadah Upapada ?e birth by instantaneous rise (is) peculiar to bellish and celestial beings SUTRA 35 शेषारणा सम्मूर्छनम् ॥३॥ Sesanamsammurchhanam All the rest, (1 e except those born by embroyonıc birth and instsaneous rise are) Area Sammurchhana, born by spontaneous generation SUTRA 36 औदारिकदैक्रियिकाहारकतैजसकामरणानि शरीराणि ॥३६॥ Audarıkavaikrıyıkaharaktaijasakarmanı sarıranı The bodies are of 5 kinds 1 slafai, Audarıka, the physical (body of all men and animals) 2 arai, Varkrıyrka, Fluid (The body of hellish and celestial beings, which they can change at will ) 3 STERT, Aharaka, assimilative (the spiritual man like emanation from the head of a saint in doubt, etc) 4 Q9A, Taujasa Electric (body of mundane souls formed of fine molecules of electric matter called Taijasa Vargana ) 5 Filho, Karmana Karmic (body of mundane souls, made of fine molecules of Karnic matter called Karmana Varganas कार्माण वर्गण) The first 3 bodies are made of Aharaka Vargana, molecules of assimilative matter SUTRA 37 पर परंसूक्ष्मम् ॥३७॥ Param paramsukemam (Of these 5 bodies) each successive one (is) finer, 1 e, subtler (than tbe one preceding it) ·Second Chapter 53 SUTRA 38 प्रदेशतोऽसख्येयगुणं प्राक्तजसात् ॥३८॥ Pradesatosamkhyeyagunam praktaijasat (From the 1st to the 3rd body, ic) up to the Electric body (each one has) innumerable times the number of atoms (which are in the one preceding it) SUTRA 39 अनन्तगुणे परे ॥३॥ Anantagune pare Of the last two (1 e the electric and the Karmic bodies, each one compared with the body immediately preceding it has an) infinite-fold (number of atoms) SUTRA 40 प्रप्रतीघाते ॥४०॥ Apratighate (The electric and Karmic bodies are) unpreventible (in their passage ie they can penetrate and permeate upto the end of the (Universe) The Fluid (fr) and Aharak (TF) assimilatiye bodies can also penetrate but at some places they can not Their penetrative does not extend beyond ( 577 ) Tiasa nadı, the mobile channel beyond where mobue souls are not found SUTRA 41 अनादिसम्बन्धेच ।। ४१ ।। Anadı Sambandhe cha And their connection, (1 e of the electric and the karmic bodies with the soul is) without beginning That is, these two are always found in every soul and are absent only in liberated souls (27) But of course, being material, they are always discarding their old constituent particles and attracting and assimilating new particles in the place of the old From this point of view, a particular electric of karmic body is said to have a beginning

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·Second Chapter 55 SUTRA 45 गर्भसम्मूर्च्छनजमाघम् ॥ ४५ ॥ Garbhasammurchhanajamadyam The first, (1 e, the physical body is produced along with the electric and the kar mic bodies, in beings who are) born in the embryonic way (T) or by spontaneous generation (amera) SUTKA 46 औपपादिकं वैक्रियिकम् ॥ ४६ ।। Aupapadikam Varkrıyıkam The fiuid body (is found along with the clectric and the karmic bodies in those who are) born by 39917, instantaneous rise SUTRA 47 लब्धिप्रत्ययं च ॥ ४७ ।। Labahıpratyayan cha And (fluid body can also be attained by other) cause I e by a afea, labdlu, attainment due to special austeritics But this is, of course, in exceptional circumstances SUTRA 48 तेजसमपि ॥४८॥ Taijasamapı Even the elebtric (body can be product of special austerities ) This takes place in two ways (1) 14 ága, Subha taijasa Beneficent electric body, eg, a saint with supernatural powers sees famine or plague, etc,, in a country and is moved to compassion His austerities enable his electric body to overflow itself, and issuing out of his right shoulder go and to remove the causes of famine, plague, etc, and then come back and be reabsorbed in the same way in which it went out (2) 5TH ARTA, Asubha taijasa. Maleficent electric body, eg, the same saint being moved to anger, the duplicate body will go forth

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·Scuond Chapter 57 SUTRA 52 शेषास्त्रिवेदाः ॥ ५२॥ Shasastrıvedah The remaining beings, ie, those born of an embryo, have) 3 sexes, (1 e., they can be masculine, feminine or common) fan, linga or sex is of 2 kinds galera, Daiavya linga, objective sex diferentiating organs of the sexes pralan Bhava Linga, subjective sex, thought activity relating to sexual inclinations SUTRA 53 औपपादिक घरमोत्तमदेहाऽसख्येयवर्षायुषोऽनपवायुषः ।। ५३ ।। Aupapadıka charamottamadohasamkhyayavarsayusoana pavartyayusah, (Those who are) born by instantancous rise, (ie, hellish alat, and celestial beings ten, (those who are in their) last (incarnation 75 de charama body) with the highest (kand of) physical body, (and those whose) age is innumerable years, (c 8, human and sub-human beings in Topf, bhoga bhumi enjoyment land i 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 life (It can) never (be) cut short (by themselves or others) The remaining beings, 1 c, human and sub-human beings in *747, , Karn bhumi, work-land, i e, the condition of life where agriculture, etc are necessary for sustenance, can have their lives cut short, by external causes, as a ccident, suicide, discasc, etc etc 響 ·तीसरा अध्याय CHAPTER III SUTRA 1 रत्नगर्कराबालुकापकधूमतमोमहानम प्रभाभूमयोवनावूवानाकाम प्रतिष्ठा सप्ताधो ऽ ध ॥ १॥ RatnasarkaravalukaPankadbumatamomabalamah prabhabh umayoghanambuvatakasha pratisthab saptadhoadhah [NOTE-To understand this chapter it is necessary to consider maps I and I of Loka (ap) and the 2] Dvipas ( 19 ) with their explainations ] There are 7 earths, lying parallel to each other and with an intervening space separating one from the other Beginning from the earth which we inhabit, these earths are situated, each one lower than the other (Each one is surrounded and) supported by (3 atmospheres) of Fala Ghana vata, gross air atmosphere, gart Ambuvata, vapour atmosphere; again, Tanyata, toin air atmosphere , (and is enveloped by) space (These) 7 earths (are) 1 64191 Ratna prabha, in hue like jewels (16 varieties of which are found in it as diamond, ruby, etc, etc.) 2 T Sharkara prabha, in hue like sugar 3 qyth valuka prabha, in bue like sand. 9441 panka prabha, in hue like mire 5 445541 Dhuma prabha, in hue like smoke 6 749 Tamah prabha,in hue lıke darkness 7 HETTA 971 Mahatamah prabha, in hue like pitch darkness The arata, vata valayas, or atmospheres are each 20,000 41519,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 1,80,000 yojanas thick. It has 3 parts The uppermost, khara bhaga is 16,000 yojanas thick. The 16 kinds of jewels, diamonds, etc are found in it. In the middle 14,007 yojanas of these 16,000, there live all the 10 kinds of Residential (Bhavanavası) celestial beings except the Asura Kumara, and all the 8 kinds of ·Thard Chapter 59 Peripatetic (Vyantara), celestial beings thc Raksasa The middle part is Panka bhaga, 34,000 yojanas thick The Asura and Raksasa live here The lowest part is Abbahula bhaga, 80,000 yojanas thick The first hell is situated here, i e only in the mobile channel (Trasa nadi) of this part Sharkara Prabha is 32,000 yojanas thick The second hell is situated 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 las 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 seventh hell SUTRA 2 तासु त्रिशत्पचविंशतिपचदशदशत्रिपचीनकनरकशतसहस्राणिपचचव- यथाक्रमम् ॥ २॥ Tasu trinshatpachavinshatipanchadashatripanchonai kanarakashatasahasranıpanchachaivayathakramam In these (earths there are the following) bells respectively lacs (in the 1st); 25 (» 2nd ); 6 3rd). 6, 4th ), 3 (,, 5th), 99,995 (,, 6th), 5 lacs 7th), 30 > 15 10 1 Total 84 lacs The hellish beings are born and live in these hells These hells are really huge holes in which the hellish beings live They are in 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 e 49 layers in all In each layer there is a central hole (Indraka bila ), and lines (Sreni badbha) of holes in the 4 cardinal and 4 intermediate directions In the first layer, there are 49 in each of the cardinal directions and 48 in each of the intermediate corners In the second layer, the numbers are 48 and 47 , in the third, 47 ·60 Tatyai tha Sutram and 46, till in the 49th layer, the number of holes is 1 and 0 Thus in the last or 49th layer there is a central hole and 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 sporadic (Prakırnal:a Thus there are 49 Central (Indraka) 9604 in the 8 directions (Sreni baddha) S340347 Sporadıc (Pralinata) 8400 000 SUTRA 3 नारका नित्यगुभनरलेचापरिणामदेवेन्नाविळ्यिा ॥ ३ ॥ Naraka nityz shubhatara lesya parinama deha vedana Fikriyah Hellish beings always (have) very bad thoucht-colours, sense perceptions and their objects, bodies, feelings of pain and transformations Hellish beings always have the colours, less va, the paint of body and thought, 2 e 4 dravja less ja and 47591 bhara less j'a) of the 3 lower lessgas, me u bleck, indigo and 1917 grey Grey (FILUTFI, kapota ) only in bells of Ist and 2nd earths grey (1975) and indigo (1h, nila) ia the 3rd Indigo only in the 4th, indigo and black ( ou brusna) in the 5th, and (yu kaisna) black in the 6th and thus the 7th gang, diavva les pha or body paint persists thro- 11g hout life but bhava lcshga chances with the character of thoughtactivit Onc special bhata leshya or thought-colour does not last for nore than one Iti muhurta, 2 e 5 minutes Hellish beings also always have the lovest kinds of sense perceptions, 19 the sound 15 barsh, touch is tough zo3 hard ers The environment, including themselves, is horrible Their bodies are also grotesque, e g 3, hundaha, disproportonate, as a small head vith a huge trunk and long feet, etc Tbe height of the body in the first hell is 7 bows 3 cubits and 6 fingers It doubles at each nest bell, till in the 7tb bell it 1 500 bows, as 24 fingers= I cubit, and 4 cubits=1 bow The pangs which ther seffer are very acute and intense They change their bodies at will but the transtormation 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 परस्परोदीरितदु खा ॥४॥ Parasparo dirita duhkhah The tortures (of hellish beings arc) produced (by them for) another SUTRA 5 Aftersautatieag a199 999 Taeaf. 11 X 1! Samklista suro dirita duhkhascha Prak chaturthyah Before the 4th (earth e in the 1st, 2nd and 3rd earths, in the hells, the evil-minded (celestial beings called ) Asura kumaras also give torture (to the hellish beings or incite them to torture one another) SUTRA 6 तेष्वेकत्रिसप्नदगसप्तदशद्वाविंशतिप्रयस्त्रिशत्सागरोपमा सत्वाना परा स्थिति . ॥ ६॥ Tesveka trigaptadasha sapta dagha dvavinsati trayastrın. shat sagaropama gatvanam para sthitih. In these (seven hells) the maximum age of (hellish) beings (of different earths as follows 1 ATTRIAI Sagropama or eme sagara (simply) in the 1st earth 3 or sagars 2nd 7 3rd 10 4th 17 AFRIH Sagropama or sagaras in the 5th earth 22 6th 33 1 ATR Sagara = 10 X (crorexcrore) of 401467 addhapalya 1 62964, Addhapalya -A circular pit with a diameter of 1 9797 yojana, 1 e, 2000 kosas and of an equal depth of filled with 3 3 » 2 1, 7th 2) ·62 Tatoartha Sutram the ends of the downy-hair of a lamb of 7 days, born in the highest bhoga bhumi gracia One end of hair is taken out in every 100 years, The time taken to empty the pit is a R44, vyaaahara palya Innumerable vyavahara palyas make one sang Uddhara palya Innumerable uddhara palyas make one 1974, Addha palya SUTRA 7 जम्बूद्वीपलवणोदादय. शुभनामानो द्वीपसमुद्रा ।। ७ ।। Jambu-dvipa lavano dadayah shubhana-mano dvipa samudrah Jambudvipa Continent, Lavana samudra (ocean) etc, (etc, are) the continents and oceans being pleasant names In the middle world (747) madhya loka) there are innumerable dvipas (Egi) continents and samudras (nust) oceans They all have pleasant (or auspicious) names Their names are 1 Fracta, Jambu dvipa, in which we live Una, Lavana samudra, salt ocean 2 tersela, Dhataki khanda dvipa; then firattaga, Kalodadhı samudra; then 3 gorica , Puskaravara dvipa; then 991192 Hya, Puskaravara samudra, then 4 sutreta, Varunivara dvipa, arutaalla, Varuuavara dvipa; 5 Bicately, ksii avara dvipa, Drac Fha, ksiravara samudra, qaratatu, Ghritavara dvipa, CHUA, Ghrtavara samudra; 6 7 Daca, Iksuvara dvipa; 559THU, Iksuvara samudra; 8 Halvarleta, Nandishvara dvipa; netza HUG Nandishvara samundra, grua, Arunavara dvipa; Suas Arunavara samudra; 9 ·Third Chapter 65 The last ones are Faucou 14, Swayambhu ramara dupa tagjai, Svayambhu ramana samudra SUTRA 8 द्विद्विविष्कम्भा पूर्वपूर्वपरिक्षेपिणो वलयाकृतय ॥ ८ ॥ Dvirdvir viskambhah purvapurva pariksepino valaya kritayab (The oceans and continents each one havc) twice the breadth (of the one immediately preceding it. Thus saatu, Jambu dvipa is 1 lac 4179, Yojanas in breadth; the manager, Lavana samudra is 2 lacs, thc IEVE, Nhtukt khand dyipa is 4 lacs and so on) Each one surrounds the one immediately preceding it (They are all) anicular in form SUTRA 9 तन्मध्येमेरुनाभित्तो योजनशतसहस्त्रविष्कम्भो जम्बूद्वीप. ।।६।। Tanmadhyemerunabbırvrittoyojanshatasahası aviskambha Jambudvipah In the middle of these (concentric oceans and continents, is Jambudvipa which is) round (like the disc of the sun) In the centre of Jambu dvipa) like the navel (in the human body, is situated) mount meru (Jambu dvípa 18) 1 lac yojanas in breadth 1 95 (big) yojana=2,000 kasas 1 4159 (small) yojana-4 kosas Here the reference is to the big yojanas, 1 yojana = 2,000 kasas, 500 times the small one SUTRA 10 भरतहैमवतहरिविदेहरम्यकहरण्यवतैरावतवर्षा क्षेत्राणि ॥ १० ॥ Bharatahaimavataharivideharamyakahairanya-vatairava. rsahksettrani The divisions, Ksettras, (of Jambu dvipa are seven) Bhara ta, हैमवत, Harmavata, हरि, Hari, विदेह, Videhay ग्यफ, Ramyakaईरन्यषत, Harranyavata and 6198, Airavata ·64 Tatvartha Sutram SUTRA 11 तद्विभाजिन पूर्वापरायना हिमवन्महाहिमवन्निपिचनोलरुक्मिशिखरिणो वर्षधर- पर्वता ॥ ११ ॥ Tadvibhajinahpurvaparayata bimavanmahabımayannisidhanılarukmishikharino varsadharaparvatah Dividing these (7 95 Ksettras there ate 6) mountains (They are ) हिमवन Himavan, महाहिमवन Alaha-humavan, निषिध Nisidha, नील Nila, A Rukmi, and ftari Shikhari (These mountains) run East to West SUTRA 12 हेमार्जुनतपनीयवडीर्यरजतहेममया ।। १२ ।। Hemarjjunatapaniyavaiduryarajatahemamayah (The 1st moutain, ie, frana Himavan, 1s) golden in colour , (the 2nd silvery white), (the 3rd red, like red-hot gold; ( the 4th 18 ) blue (like the neck of a peacock,) (the 5th) silvery (white ); (and the 6th) golden 491 (Maya) in this sutra means like SUTRA 13 मरिणविचित्रपाश्र्वा उपरिमूले च तुल्यविस्तारा ॥ १३ ॥ Manivichitraparshya uparı mule cha tulyavistarab The sides (of these 6 mountains are) studded with various jewels, (and they are of) equal width at the foot, the top and (the middle) SUTRA 14 पद्ममहापद्मतिगिछकेशरिमहापुण्डरीकपुण्डरीका हृदास्तेषामुपरि ॥ १४ ॥ Padmamahapadmatiginchhakesharımahapundrikapundrikahradastesamuparı On the top of these (mountains there are the following 6) lakes, (respectively ) 92 Padma, Atm Mahapadma, farizes Tiginchha, Axife Keshari, Hegoaf Mahapundrika, and greetai Pundrika SUTRA 15 प्रथमो योजनसहस्रायामस्तदर्द्धविष्कम्भो हृद ॥१५॥ Prathamo yojanasahasrayamastadarddhaviskambbo hradah The first lake (has a) length (of) 1000 yojanas (and a) breadth of) half of that, (ie, 500 yojanas) ·Third Chapter 65 SUTRA 16 1 दशयोजनावगाह ॥ १६ ॥ Dashayojanavagah. (The first lake has a) depth (of) 10 yojanas SUTRA 17 तन्मध्ये योजन पुष्कर ।। १७ ।। Tanmadhyeyojanampuskaram. In the centre of this (first lake there is a) lotus like (island), one yojana (broad) 1 SUTRA 18 तद्विगुणद्विगुणा ह्रदा पुष्कराणि च ॥ १८ ॥ Taddvigunadvigunahradahpuskaranicha (Each of the three) lakes (up to falfian Tuginchha) (18) twice (in length, breadth and depth of the lake); and (each of the 3) islands (also of) twice (the breadth of the island in the lake immediately preceding it) SUTRA 19 तन्निवासिन्यो देव्य श्रीह्रीधृतिकोत्तिबुद्धिलक्षम्य पल्योपमस्थितय ससामानिक- परिषत्का ॥ १६॥ Tannivasinyo devya hshrıbrıdhrtıkırtibuddbulaksmyah palyopamasthitayah sasamanikaparisatkah. The goddesses residing in those (5 islands are, respectively ) Shri, , Hr, Po Dhrts, Hilfi Kurti, gie, Buddha and op, Laksmi (each one of the goddesses has a) life span of one * (Addha) yerine palya (These goddesses live) with (celestial beings of an equal status with them, called) i Samanika, (and with celestial beings who are members of their courts, called) qifra Parishad SUTRA 20 गगासिन्धुरोहिद्रोहितास्याहरिद्धरिकान्तासोतासीतोदानारीनरकान्तासुवर्णरू- प्यकूलारक्तारक्तोदा सरितस्तन्मध्यगा ॥ २० ॥ Ganga sindhu rohidro hitasya harıddharıkanta sita ·66 Tatvartha Sutram sitoda narı narakanta suvarna rupyakula rakta raktodah saritas tan madhyagah The rivers Ti, the Ganga, fitoy, the Sindhu, tfta, the Rohit, diem- 37., the Rohtas ya, fajithe Harit,Ef, the Harikanta, pital, the Sita, सीतोदा, the Sttoda, नारी, the Narm, नरकान्ता, the Narakanta, सुवर्णकूना, the Suvaranakula, II, the Rupyakula, pi, the Rakta, 121, the Raktoda, the Raktoda, flow in those (seven ksetras , 2 in each respectively, 2e, Ganga, and Sindhu in Bhajrta, Robit and Rohitasya in Haimvata, etc, etc) SUTRA 21 द्वयो यो पूर्वा पूर्वगा ।। २१ ।। Dvayordvayoh purvah purvagah (These 14 rivers must be taken in groups) of 2 each The first (of each group as named above,) flows eastwards (and falls into the ocean there) SUTRA 22 शेषास्त्वपरगा ॥ २२ ॥ Shesastva paragah But the others flow westwards (and fall into the ocean there) These rivers have their sources as follows Ganga, Sindhu and Robitasya, spring from the lake Padma Rohita and Harikanta Maha Padma Harit and Sitoda Tiginchha Sita and Narkanta Kesbari. Nari and Rupya kula Mabapundarika Suvarnakula, Rakta and Raktoda spring Pundarika 99 SUTRA 23 चतुर्दशनदीसहस्रपरिवृता गगासिन्ध्वादयो नद्या ॥ २३ ॥ Chaturdashanadı sahasra parıvrta ganga sindhvadayo nadyah Ganga and Sindhu have 14 000 tributary rivers each, and others, 16, the next pair (Rohit and Robitasya) have twice, ze, 28,000 each Hart and Harikanta have 56,000 each, Sita and Sitoda have 1,12,000 ·Third Chapter 67 each Nani and Narkanta bave 55,000 , Suvarnakula, Rupyakula 28,000 and Rakta, Raktoda 14,000 each SUTRA 24 भरत षड्विंशतिपचयोजनशतविस्तार' षट्चकोनविंशति भागा योजनस्य ॥२४॥ Bharatab sad vinsatı pancha yojana shata vistarah sat chaikona vinshatı bhaga yojanasya. Bharat ksetra, in its widest part, measure 5260 yojanas, SUTRA 25 तद्विगुणद्विगुणविस्तारा वर्षधरवर्षा विदेहान्ता ॥ २५ ॥ Tadviguna dviguna vistara varsadhara varsa videhantah. 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 5268 yojanas in breadth, the Himavana mountain is double of this, ie, 105216 yojanas; and so on SUTRA: 26 उत्तरा दक्षिणतुल्याः ॥ २६ ॥ Uttara daksina tulyah To the north (of videba, the arrangement and extent of ksetras, mountains, rivers, lakes, islands is exactly) corresponding to (those in) the south (of it) SUTRA 27 भरतरावतयोवृद्धिहासौ षट्समयाभ्यामुत्सपिण्यवसर्पिणीभ्याम् ॥ २७ ॥ Bharatairavatayorvrddbırasau satsamayabhaya-mutsarpinyavasarpınıbhyam In Bharata and Airavata ksetras (in the extreme south and north o Jambudivpa there is) increase and descrease of (bliss, age, height, etc of their inhabitants in the 2 aeons), utsarpını (Enfauft) and Avasarpını (sanfáut) (the aeons of increase and decrease respectively) There are 6 ages (in each aeon)

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·Third Chapter 69 Meru #f,) Devakuru, Hari and Haimavata are replaced by Uttarakuru, Ramyaka and Hairanyavata SVTRA 31 विदेहेषु सख्येयकाला ॥ ३१ ॥ Videhesu samkhyeya kalah. In videha (men have an age of) numerable (Frota) years, a e, the highest is 1 crore gå purvas and the least is , antàra-muhurta 84 lac years purvanga (gain) 84 lac years 2-1 purva=70560000000000 crore purva=70560000000000,0000000 years SUTRA 32 भरतस्य विष्कम्भो जम्बूद्वीपस्य नवतिशतभाग ॥ ३२ ॥ Bharatasya viskambho jambudvipasya navatishatabhagah. The breadth of Bharata Ksetra (18) 190 th part of the breadth of 100000 6 Jambu dvipa (= -=526 iyojanas) 190 SUTRA 33 द्विर्धातकीखण्डे ॥ ३३॥ Dvir dhatakıkhande In the Dhatakikhanda (which is the next region after salt ocean, MACAUS, the number of ksetras, mountains, rivers, lakes, etc is) double (of that in taley, Jambu dvipa) SUTRA 34 पुष्कराद्धे च ॥ ३४ ॥ Puskararddhe cha In (the nearest) half of Puskara-dvipa also (the number of hşetras, etc is double of that in Jambudyipa) SURTA 35 SITE ATERTETTHOUT 11 3811 Pranmanusottaranmanusyah. On this side of Manusottara (alone) there are men.

·70 Tatyartha Sutram In the middle of Puskaravara dupa (Tai Balt) running all round it, is Manusottara (114797) mountain It is so called because man is neither found nor born ercept on this side of it SUTRA 36 auf 704571129 || Arya mlechchhascha (The human beings in these 2 regions, 19, are of two kinds) sri, Arya and items, Mlechchha, (i e respectively those who care and do not care for religion) Human beings are of 2 kinds små, Arya noble, worthy, respectable 7, Mlechchha , barbarian, non-Aryan, low, savage Arya are of 2 hinds #f49a, Riddha Prapta, with supernatural powers. Safe 19, Aniruddha prapta, without supernatural powers. tit, Riddhi is of 7 kinds 1 aft, Buddhi, Enlightenment 2 fafa.4, Vikriya, Capacity to change the body at will 3 09, Tapa, Austerities 4 fet, Bala, Miraculous strength 5 sit94, Ausadha, Healing power 6 T Rasa, Capacity of an evil eye and its opposite, etc 7 wetu, Aksina, Capacity of making stores, place, etc, in exhaustible There are 64 sub-classes of these 7 #fs, sri, Anriddhi Aryas are of 5 kinds 1 Ha, Ksetra, born in Aryakhanda, one of the 6 divisions of Bharataksetra 2 sla, Jati, born in high families like Iksyaku, Suryavansa, Nativansa, etc, etc 3 H4, Karma Arya by pursuit of, military, Literary, Agriculture, Trade, Arts, Service, 4 fa, Charitra, Arya by right conduct 5 gia, Darshana, Arya by right belief 1, Mlechchhas are of 2 kinds i mafia, Karina bhumijas 2 e born in the 5 Mlechchha divi- ·Third Chapter 71 sions cach of the 5 Bharatahsctra, and 5 Airavata, and 800 in the Vidchas The total divisions arc 5 x 5+5 x 5+800-850 I salqur, Antaia-dipaja, c inter-continental Mlechchhas There are 24 islands in aum, Lavanodadhi, the first occan round the first continent, Jambu-dvipa These islands are peopled by grotesquc creatures, with boats, elephants, borses, and head on a human body, or with long cars, onc leg; and similar grotesquc formations of the body Their age is onc palya 771 and they live on fruits, etc of trees 500 yojanas from the circumfcrence of Jambu-dvipa, thcsc 24 islands are situated in a circle in the muros, Larana Samudra The 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 arc 550 (instead of 500) lyojanas from thc circumference of Jambu-dvipa SUTRA 37 भरतरावत विदेहा : कर्मभूमयोऽन्यम देवकुरुत्तरकुस्म्य ॥ ३७ ।। Bharatarravata videhah karmabhumayo anyatra devakuruttara kurubhyah. Bharata, Airavata and Vidcha ksetras, except Deva Uttara-kurus (are the only regions where te find) Karma-bhumi, (c agriculture, etc, for sustenance) This is also the region of picty and place from where liberation can be attained SUTRA 38 नृस्थिती परावरे त्रिपल्योपमान्तर्मुहूर्ते ॥ 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 Utsanjnasanjna (ATO) 8 Utsanjnasanjna 1 Sanjnasanjna (ANH 8 Sanjnasanjna = 1 Trtirenu (yztu) 8 Truti-renu 1 Trasa-renu (ay) 8 Trasa-renu = 1 Ratha renunty) 8 Ratha-renu 1 hair point of a hairbin highest en- Joyment-land उत्कृष्टमोगभूमि)

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·Thord Chapter 73 Thc sub-human beings also (havc thc same range of age) Minimum age Maximum age Earth bodicd 22,000 ycars Vegetable bodicd 10,000 Water bodicd 7,000 Air bodicd 3,000 Fire bodicd 3 days 2 sensed 12 vcars 3 49 days 6 months 5 fish, etc 1 crore purvas year Mongoose 9 purvangas Serpent 42,000 years Birds 72,000 Quadrupeds 3 Palyas onc antaramuhurta ·अध्याय चौथा CHAPTER IV SUTRA 1 देवाश्चतुगिकारा ॥ १ ॥ Devashchaturni Kayah Celestial beings (arc of) four orders, groups or classes भवन धामी, Bhavana-vast Residential व्यतर, Vyantara, Peripatetic, , योनिक Jyotiska Stellar वैमानिक Vaimanmka, Heavenly SUTRA 2 आदितस्त्रिपु पीतान्तलेश्या ॥ २ ॥ Aditastrisu pitanta lesyah From the first to the third (have 4) lesy as or paints up to yellow, १९, कृप, Black, नाल, Indigo, माशेन, Grey and पान, Yellory SUTRA 3 दशाप्टपञ्चद्वादशविकल्पा कल्पोपपन्नपर्यन्ता ॥ ३ ॥ Dashasta pancha dvadasha vikalpah kalpopapanna paryantah भवन वाम!, Residential celestial beings are of 10 classes व्यनर, Peripatetic 8 न्योतिक, Stellar 5 कल्पवामी, Heavenly 12 " , Total 35 Classes (All these kinds are) born up to the Kalpa (the 16 hear ens) Beyond that 16th heaven, they are all alihe there are no classes The Heavenly have 12 classes, because there are 12 Indras in 16 heavens ·rourth Charter 75 SUTRA 4 उन्द्रमागानिकषायरिगरपापिलात्मरक्षाकमानानीकप्रकीर्णकाभियोग्यरित्वि- पिकाचकग ॥ ८ ॥ Indra samanika trayastrimsha par isadatma raksa loka pala nika pinkirnakabhiyogha kilbisthashchashashah. Eicry class (has) 10 (grades) Indra Powerful and of Supreme Tuthorits, like a hing Samantha Powerful but not authoritative lihe Indra, like father, tencher Trzynstrins Lileninistar or pries, callout thes are 33 in number Parsad Courtier Atma-rzlusta Rods-furrds Loka-pal? The police, the protectors of the people Aniha The arms Prakımaha The people Abhyogya That grade of culeruul beings who form themselves into con ciances as horse, lion, san, ctccta, for the other grades Kilbisha Th11t scrvile prade * SUTRA 5 TrafTTTTITIET 91 -777777 11 % 11 Traystrisha lokapalı varjyıl vyantara jyotiskah. But the Peripatetic and Stellar celestial beings, the Prades of Trayastrin-7, lil Minister or Priest, and Lohaprli like the police, arc denied SUTRA 6 पूर्वयोहीन्द्रा ॥६॥ Purveyor dvindrah. In the first two, (e Residential and Peripatetic orders, there are) two Indras (or hings in each of them 10 and 8 classes respectively) ·76 Tatvarha Sutram SUTPA 7 कायप्रवीचागमाऐगानात् ।। ७ । Kaya pravichara Aaaishapat, Up to Isana (or the 2nd bearen, celestial beings which include all Residential, Peripatetic and Stellar celestial beings) have bodily sexual enjoyment (like human beings) SUTRL & गेपा स्पर्गन्पगमन प्रवीचाराः ॥ ८ ॥ Shesab 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 hearens 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 > 9 SUTRA 9 परेप्रवीवारा ॥६॥ Pareapravi charab 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 भवनवानिनोऽनुग्नागविद्युत्नुपर्णाग्निवातस्तनिनोदधि द्वीपदिक्कुमारा ॥ १० ॥ Bhavana vasino asurnaga vidyut suparnagni vata stanito dadbidnpa dikkumarah (The 10 classes of ) Residential celestial beings (are) Asura- Lumara, Naga, Vidyuta, Suparna, Agni, Vata, Stanıta, Udadhe, Dvipa and Dil Kumara They are called Kumaras, because their lives and Habits are lilt of yourhs of under 20 ho are called kumaras ·Fourth Chapter 77 The Residentials (77972) live as follon's In the first earth, Ratnaprablia there are three strata, one above the other with an interval of 1000 sajinas. The first is called kliarablaga (ERN) chus is the abode of 9 classes of Residentials, e of all except Asura Kumaras, The Asucas reside in the 2nd stratum called panka-bhaga (6-17) In the rural or luxest straturi, called Abbahula-bhaga (gaum, there is utunted the 1st hall SUTRA 11 प्यन्तरा किन्नर किम्पुरपमोरगगधर्वयक्षराक्षसभूतपिपाचा ॥११॥ Vyantarah kinnara kimpurura mahorage sandharia yakra rakasua bhnt, pishachah The classes on) Penipitoucs (are) 1 Kinnata 2 Kimpurushe 3 Mahoraga 4 Gandharya 5 Yoksha 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 stracum of the first carth Ratanprebba The Rakshasas lic in the 2nd or panta-bhaga of the same SUTRA 12 ज्योतिस्का सूर्याचन्द्रमसौराहनक्षत्रप्रकीणिकतारकापच ।। १२ ।। Jyotiskal surya chandramalau graha nakatra prakırnika tarakascha The classes of settlers are 1 Surya, the sun 2 Chandrama, the moon 3 Graha, the planets 4 Nakshatra, the constellations 5 Prakirnika taraka, scattered stors The stellars begin at a height of 790 yojanas (each of 2000 kosas) from the level of the carth on which we are The lowest are the stars ·78 Tatartha Sutram 10 yojanas above them are the suns 80 yojanas above the suns are the moons 4 yojanas above the moons are the 27 nakshatras, 4 yojanas above the nakshatras is tbe Budha, the planet mercury 3 yojanas above them, is the Shukra, the Plant Venus, 3 yojans above them the Vrbaspati the plant Jupiter , 3 yojanas above them is the Mangala or Angaraka, the planet Mars, 3 yojanas above them is the Sanaishchara, the planet Saturn Thus up to 900 yojanas from the earth-level upwards are found the stellar order of celestial beings The yojana here is 2000 kosas SUTRA 13 मेन्प्रदिलणानित्यगतयोनृलोके ।।१३॥ Meru pradıksana nitya gatazo arloke In the human regions, (2 e, the 24 dvipas, the stellars) always more roumd (their respective) Mount Meru, (but their Dearest orbit to the Central Meru in Jambu-dvipa has a radius of 1121 yojanas That is they never appear in a circle of 1121 Fojana-radius, round the Central Meru.) SUTRA 14 तत्कृत.कालविभाग. ॥ १४ ॥ Tatkrtah kala vibhagah Dirisions of time (are) caused by those (movements of the stellars) SUTKA 15 वहिन्धिता ॥ १५ ॥ Babiraresthitah (The stellars) outside the 21 dripas 1 e, beyond Manusottara mountain in the middle of Puskararara dupa, are) fixed. (They never more.) SUTRA 16 दैमानिका ॥१६॥ Vaimenikah Now we go on to the heavenly beings ·79 Fourth Chapter SUTRA 17 कल्पोपपन्ना कल्पातीताश्च ॥ १७ ॥ Kalpopannakalpatitashclia. (These arc of 2 kinds) Kalpopanna born in the 16 heavens, nnd with 10 grades These alone havc 10 classes Kalpatita, born bcyond the 16 heavens They havc no grades or classes They are called Ahamındra haft (lit 'I ain India'), and are all alıke SUTRA 18 उपर्यु परि॥ १८ ॥ Uparyuparı. Thc 16 heavens are situated in pairs, one (pair) above the other (The graineyakas, arc also one above the other beyond the 16 hcaveng) SUTRA 19 सौधर्मशानमानत्कुमारमाहेन्द्रब्रह्मब्रह्मोत्तरलान्तवकापिष्ठशुक्रमहागुकसता- रसहस्रारेण्वानतप्रतारणतयोरारणाच्युतयोर्नवमुग्रे वेयफे विजयवैजयन्तजयन्तापरा- Furnity hafüfeta PE HI Saudharmaishana sanatkumara mahendra brahma brahmottra lantava kapistha shukra maha shukra satara sahasraresvanata pranatayo rarana chyutayor navasu graivegakesu vijaya vaijayanta jayanta parajitesu sarvartha siddhau cha. (They are uve) in 1 H Saudharma, 2a, Isan, 3 frac, Sanatkumara, 4 MITC Mahendra, 5 MEN Brahma, 6 A Brahmottara, 7 97172 Lantava, 8 milfs Kapistha, 9 Thi Shukra, 10 ha Mahashukra, 12 2017 Satara, 12 rat Sahasrara, 13 Ama Anat, 14 toia Pranata, 15 774 Arana and on 16 Achyuta (Above these 16 heavens, the abodes of cft Ahamındras are ) 9 am Graiveyaka (heavens :) 9 अनुदिश Anudisha Go ·80 Tatyartha Sutram 5 R, Anuttara (heavens, 1 c,) fasta, Vijaya, istemi, Varjaganta, 57483, Jayanta, quisa, Aparajita , ferifafa, Sarvartha-siddhi Above the Sarvartha-siddhi, is the fata, Siddha-kshetra, the place of Liberated souls The first heaven av Saudharama 15 the nearest, because its central beavenly car or abode ( Vimana) is only one bair's breadth from the top of the Central Meru, (star) This Meru 15 1,00,040 sojanas bigh, 1,000 Fojanas of it are embedded in the earth, the rest is above, the top being 40 yojanas The Fat Heavenly have 12 classes because there are 12 Indras in the 16 heavens as follows The 1, 2, 3 4 heavens have one Indra eache, 4 Indras named after their beavens 5, 6 only, 10,1 Brahmednra 7, 8 1 Lantava. 9, 10 1 Shukra 11, 12 1 Satara The 13, 14, 15, 16 4 named after their heavens > 22 2) Total Indras 12. The 16 heavens have 52 layers (Patala), 2 e , 31, 7, 4, 2, 1, 1 resa pectively for 1st, 2nd, 3rd, 4th, 5th, and 6th pairs of heavens ; and 6 for the 7th and the 8th paus There are 9 for the 9 Gravesakas , 1 9 Anudigas , 5 Anuttaras ; In all there are 63 layers (Patala) مم SUTRA 20 fagfast tagafatitzanfarralfstrafafanyastant at po it Sthiti prabhava sukha dyuti lesya vishuddhindriyavadhi vibayatoadhiksb Age, power, enjoyment, brilliance, purity of lesya (paint and thought colour) sense-faculties, visual knowledge-(all) these go or increasing (as we go from the lower to the higher heavens) ·Fourth Charter 81 } SUTRA 21 गतिशरीरपरिग्रहामिमानतोहीना ॥ २१ ॥ Gata sharıra parigraha blumanato hinah. Moving from place to placc, height of body, attachment to world by objects, pride-thcsc (go on decreasing (as we go up to the higher heavens) e & in 1 and 2 lieaicns, stature is 7 hands (cubits) 3 and 4 G 5 and 6, 7 and 6 5 9 and 10, 11 and 12 13 and 14 31 15 and 16 3 In the 1, 2, 3 u 144, graivos aka stäturc'is 2} händs In thc 4, 5, 6 2 hands In the 7, S, 9 1 bands In the 9 F 37. Anudisha 1 hands In thc 5 semana, Anutra Viman I . 4 1 10 aliaܙܐ ܐ ܝܝ 1 SUTRA 22 पोतपद्मगुक्ललेश्याद्वित्रिशेपेषु ॥ २२ ॥ Pita padma shukla leshya dvitrı shesesu. (There arc) a jellow, 4 punk, and 1979 white, nel lcsya in 2, 3 (pairs, and) the remaining (heavens) Yellow (ata) in 1 and 2 heavcns 11,2 pairs Yellow-pink in 3 and 4 Pink in 5 and 6, 7 and 8, and 9 and 10 Pink-u bitc in 11 and 12 licavens White in the rest of the heavens and higher regions SUTRA 23 ginagatiszt FC97 Praggraivegakebhyah kalpah (The heavens) beforc (wc reach) The Giaivcyakas (are called) kalpas SUTRA 24 ब्रह्मलोकालयालाकान्तिका ॥ २४ ॥ Brahma lokalaya laukantokah (Having) Brahma-loka (as) ubode (are) Laukantshas. The Lauko

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·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-nadı) SUTRA 28 स्थितिरसुरनागसु पर्णद्वीपशेषाणा सागरोपमत्रिपल्योपमाहीनमिता ॥२८॥ Sthitirasura naga suparna dvipa seshanam sagropami tripalyo-pamarddha hina mitah. The maximum) age of Ap Asura, measures 1 Sagara, Ame नागा Naga, 3 Palya 461 gqu Suparna, ,, ! less, (1. e, 21) 2:19 Dvipa, 2 and of the other (6 classes) 19 )) SUTRA 29 सौधर्मशानयो सागरोपमेऽधिके ।। २६ ॥ Saudharmai shanayoh sagaropame adhike In the Saudharma and Ishana (ie, 1st and 2nd heavens, the marimum age is) a little over 2 Sagras SUTRA 30 सानत्कुमारमाहेन्द्रयो मप्त ॥ ३०॥ Sanatkumaia mahendrayoh sapta In the Sanatkumar Mahendra, ( e, 3rd and 4th heavens, the maximum age is a little over) 7 sagaras SUTRA 31 त्रिसप्तनवैकादशत्रयोदशपञ्चदशभिरधिकानितु ॥ ३१ ॥ Trı sapta naya,kadasha trayodasha panchadashabhiradhikanitu And 3, 7, 9, 11, 13, and 15 added to (7 sagaras make up the maximum age of others ·84 Tatrartha Sutram ? → 9th, 11 In the 5th and 6th licnicns it pu a littlc oser 10 Sagaras 7th, 8th 14 10th 16 12th 18 In the 13th and 11th heziens it is 20 cagaras 15th 16th 22 11th, . SUTRA 32 प्रारणाच्युनाद प्रमेयंगेन नवगुर्ग योजयादिपुरार्या रसिद्धीच ॥ ३० ॥ Aranachyuta durddhva mckuikind navasu graiveyakesu vijayadisu sarvarthasıddau cha Aborc Arini an] Achyuta, in the 9 Gruisesal is (it 36) more and more by one <75277, (1 1, it is 23-31 -781r7r respecti els ) In the 9 Anudicas, (it is 32 79781s an]) in Vijay?, etc (in th: 5 Anucraras it is 33 s191075 But) in (the 17ct Anuttira, 1 e Siriarchasiddhi, (it is nci cr less than 33 sagras ) SUTRA 33 अपगपत्योपमधिकम् ॥ ३॥ Aparapalyopama madhıkam (In the Saudharma and Ishana the) minimum (age 1s) a little over one palya SUTRA 34 परत पग्न पूर्वापू नन्नग ॥ ३४ ॥ Paratah paratah Purvapurva nantarah Further (and) further (on), the former (or maximum age becomes the minimum age for the next As for the rest, the marimum age for) the immediately preceding [region is the minimum for the next above it) SUTRA 35 नरकाणा च द्वितीयादिपु ।। ३५ ।। Narakanamcha dvitiyadısu The same (rule applies to the ages) of hellish beings, (i, e, the ·85 Folloth Chapter maximum age of the Ist is the mininun) of the 2nd and so on SUTRA 36 दशवर्षगहलमाणिप्रथमायाम् ।। ३६ ॥ Dashavarsa sahasrani prathamayam (The minimum age of beings)'ın tlic first (hell is) 10,000 years SUTRA 37 भवनेपुच ॥ ३७॥ Bhavanesucha, (The minimum age of Residentials 479014 (1s also the same (1. e, 10,000 years) SUTRA 38 व्यन्तगरगाव ॥ ३८ ॥ Vyantaranamcha The same for Peripatetics, (1 e, the minimum is 10,000 years) SUTRA 39 परापत्योपगमधिक ॥ ३९ ॥ Para palyopama madhikam The maximum (age for peripatetics is) a little over one palya SUTRA 40 outfacefituta II 80 !! Jyotiskanam cha The stellars also (have a maximum of a little over one palya ·86 Talartha Sulyam SUTRA 41 नदष्टभागोपग ॥ ८ ॥ Tadasta bhago apara The minimum (for the stellars is)? of that, (ie, a palye ) SUTRA 42 नौगन्निगनामष्टो नागगेपमागि नपाम् ॥ ८ ॥ Laukantıkanamastau sagaropamanı servesam (The agc) of the Laul anulas (15) 8 sagaras (It is the same) for all ·अध्याय पांचवा CHAPTER V SUTRA 1 1) अजीवकाया धर्माधर्माकाशपुद्गलाः ॥ १॥ Ajivakaya dharnia dharmakasha pudgalah The non-soul extensivc (substances arc ) Y Dharma, medium of motion to soul and matter; Adharma, rest SFIT Akasha, space and, and TEMA Pudgala, matter 9719 Kaya means extensie, i e, having extent like the body, ic, occupying more than one gost Pradesha, spatial unit, or point # Kala, timcs has no extent, because its innumerable points, kalanus arc packed full like a hcap of Jewels in universal space, but are never united one with the other . SUTRA 2 द्रव्याणि ॥ २॥ Dravyanı (They are also called) dravyas, substances 6 Dravyas The basic distinction is one It 16 seen, it is undeniable It is the distiction between the (the I) and the chair on which I sit 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 these two, knowable and describable are time and space Time and space are not one Similarly the motion or rest-which arc also observable in men and matter--are not one, though there is nothing which is neither at rest, nor in motion Each condition is a condition of rest or motion Thus we get Jiva, soul, Ajiva, non-soul including matter, time, space, media of motion and of rest Substance is a group of attributes which are never separable one from the other. It is like a lump of sugar, every atom ·88 Tatvartha Sutram of which has all the attributes of sugar, sweetness, crystal lisation, whiteness, 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 rigu Samanya-guna, 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 sfera 1 Astitva, Isness; Indestructibility ; permanence, the capacity by which substance cannot be destroyed. atera 2 Vastutva, Functionality , capacity by which substance has a Function Gör 3 Dravyatva, Changeability, capacity by which it is always changing its modifications 59a 4 Pramcyatva, Knowability, capacity of being known by some one or of being the subject-matter of knowledge ayagan 5 Aguru-laghutva, Individuality, capacity by which one attribute or substance does not become another, and the substance does not lose its attributes whose grouping forms the substance itself 3 herra 6 Pradeshatya, Spatiality, capacity of having some kind of form 7 are common attributes of the wana Chetanatva Consciousness class of substance or group of 99 Amurtatva, Immateriality J attributes, called soul mata Achetanatva, Unconsciousness are common to space, Aasia Amurtatva, Immateriality motion and rest and time sa Achetanatva, Unconsciousness Frica Murtatva, Materiality are common to Matter fürtelu Vishesa guna, of 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, Sankhya, Laksana, Prayojana ) 901, 701, agu, 499,) The bottom reality is attributes But always in 6 groups رسا 5) ·Fifth Chapter 89 5777, Kaya is that which has cxtent, i į many 71 , Pardeshas, 1 c occupies more than onc unit of spacc Kala, time, alonc does not do so Therefore is not kaya, or cxtensive the units of time, I c Knlanus, ing, are packed in Loka Like a heap of jek els (TaifaDi ) fantagu Viscsha guna or spcaal attributes of cach substancc are (1) ata Jwa-coul- Knon lcdgc () (In its full form it arises only in the absence of knowledgc-obscuting karma ) 2 Conation (#) (In its full form at arises only in thc absence of Conation obscuring karma ) 3 Bliss (ga) In its full form it arises only in the absencc of all thc 4 destructii a karma) 4 Poner (i) (In its full form it arises only in the absence of obstructis c karmas, ctc) rin its full form it ari 5 Right Belief मम्पग्दर्शन) 5cs only 1x 6 Right Conduct (909943f07) the absencc of dcluding (karma 7 TAT Avyavadha, Undisturbable, duc to the absence of Vcdaniya (Feeling) karma, neither plcasurc nor pain 8 samir, Avagaha, duc to the absence of body karma 9 styyny, Agurulaghutra, duc to the absence of family-karma 10 YA , Siksmalva, duc to the absencc of age The first 6 are galdi, Anului, attributes, which co-exist in and constitute the substance They arise fully only on the destruction of 4th destructive karmas, conation and knowledge obscuring, Deluding and obstructive, The last 4 are Pratijivi (afarital', attributes, which mercly indicate the absence of their opposites They arise fully on the destruction of the 4 sataa non-destructive karmas aita, Vedanıya, Feeling, my, age, la family and 779 body karmas

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·Fifth Chapter 91 SUTRA 7 निष्क्रियाणि च ॥ ७॥ Niskriyanı cha, (These three arc) not (capablc of) moving (from place to place) Time substance also is incapable of notion It is also Niskryj SUTRA 8 असख्येया प्रदेगा . धर्माधर्मजीवानाम् ।। ८ ।। Asankhyoyah pradeshak dharmadharmaika jivanam (There are) innumerablc Prndeshas of Dharma, Adharma and each soul (A Pradesha is the unit of spicc occupied by an arom of matter) The number of Pradesivas in Dharmı Adharma, a Soul, and Lokakasa, re the Universe, (i e all crccpt pure sprcc) is the same, 1,c 10 is innumerablc (in all) The soul fills the wholc Universe only in Oinniscient overfow Otherwise it is cttcnt cqual to its mundanc body, crccpt in tlic Overflow (Samudghata ) Scc Dravya Samgraha Gatha, 10, Vol ISB 28-31 SUTRA 9 प्राकाशम्यानन्ता ॥४॥ Akashasya-nantah (The Pradeshas ) of space (arc) infinite SUTRA 10 सम्येयाऽसम्येयाश्च पुद्गतानाम् ।। १० ॥ Sankhyeya asanhhycynacha pudgalanam (The atoms ) of matter (are) numerable, (HRT Sankhyata), innumerable (ara Asankhyata), and 595,29 Ananta, infinite (according to their different molecular compositions, One atom of matter, if free, occupies a unit of space ? ca Pradesha Infinite atoms will imply infinite Pradeslas of matter in Lokakasa But this only if they are all free, 1 ¢ the whole matter of the Universe exists only in atomic form This it does not There-

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·Fifth Chapter 93 etc, (upto lokakasa i e, the universe, only 1, 2 or 3 etc aroms ) of matter (will find) distribution of place (if they are in a free condition, but in a molecular form any number of atoms can occupy any one of those spaces ) SUTRA 15 असख्येयभागादिषु जीवानाम् ॥ १५ ॥ Asankhyeya bhagadusu jivanam [The soul even in its lowest condition occupies innumerable pradeshas This is not in conflict with the saying that (atteri 1971 197) Lokakasa has innumerable pradeshas, because innumerable may apply to a large number and to a still larger and larger number, So if the Universe (Lokakasa) is divided into innumerable parts, each part also has got innumerable pradeshas ] (The place ) of souls (is) in one or more of (these) innumerable parts Souls have five (EF# suksma) or dense (975T badar a ) bodies Fine bodies can pass through dense bodies And the space occupied by one dense-bodied soul, gives place to an infinite number of finebodied souls SUTRA 16 प्रदेशसहार विसभ्यिा प्रदीपवत् ॥ १६ ॥ Pradesha samhara yisarpabhyam 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 (e, &, a soul can occupy the space represented by an ant or an elephant or even the remote Mahamachchha found in the FCAT Svayambhur amana, the outermost ocean of our Universe and of which the length is 1000 yojanas This is the biggest body in existence The smallest is that of a fine nigoda soul which is apargapta, i e incapable of full development The souls tbat 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 धर्माधर्मयोरुप कार ॥ १७ ॥ Gati sthityupagrahau dharmadharmayorupakarah Supporting the motion and rest (of soul and matter, is ) the function of Dharma and Adharma respectively ·94 Tathartha Sutram SUTRA 18 NOTTOTETTA II 95 11 Akashasyavagahah (The function ) of Space (Akasa, is to give ) place (to all the other substance) SUTRA 18 गरीग्वाट्मन प्रागगाणना पुगतानाम् ।। १६ ।। Sharıra vanmanah pranapanah Pudgalanam (The Sunction) of matter (1,10 form the basis of the ) bodies; peech and mini andre piration of soul There are 23 kinds of inolecule or varpinas The 5 bodies are made of 3, ind peech and mind each of one, binds See Jiva Kanda 606-7 SUTRA 20 मुसद यजीबिनमरगीपग्रहाश्च ।। २० ।। Sukhe duhbha jivila maranopagraharcha (The function of matter 1 ) also to male possible in the woul wordly enjoyment, pain, life (ind) death (This must be so, as all Farmas die antenn] Miller alu alfects matrer Therefore 3490 Upagraha, 1, u ed in the Sutra SUTRA 21 47777T 31 (1 11 79 11 Parasparopagraho Jivanam (The function of oul 17p,maum.dane woul, it to) support each oth) Thi in obviou Wp all depend upon one mother The peasant provide, corn tu hum inity, thi vien ir clothes and vo on SUTRA 22 तनापरिगामक्रिया परमार व मालग्य ॥ २२ ।। Vartanaparinamuhriyah piratvaparatve cha kalasya. And (the function) of 'Iime (1, to help ub.tances in their) being ) ·Fifth Chapter 95 (in their continuing to exist, 1 e, in the continuous change in their attributes at every moment) (in their) modifying, (in their) movement, (and in their) long and short duration The being or continuing to exist is done by farrer Nischayakala, e, real time substance The other three functions are the basis of HERFRA Vyavaharakala, 1 e , of time, from a practical point of view which is based upon the motion of matter sun, moon, earth, etc, in space SUTRA 23 स्पर्शरसगन्धवर्णवन्त. पुद्गला ॥ २३ ॥ Sparsharasagandhavarnavantah pudgalah Material (substances) are possessed of touch, taste, smell and colour-matter is in the form of an atom (Anu), or a molecule (Skandha) Touch, taste, smell and colour are respectively of 8, 5, 2, and 5 kinds. An atom has only 5 of these 20 at a time, ie, one each of taste, smell and colour and 2 of touch, hot or cold and smooth or rougha A molecule has 7, one each of taste, smell and colour, and 4 of touch, hot or cold, smooth or rough, hard or soft, and heavy or light 3 SUTRA 24 शब्दबन्धसोक्षम्य स्थौल्यसस्थानभेदतमश्छायातपोद्योतवन्तश्च, ॥ २४ ॥ Shabdabandhasauksmyasthaulyasamsthanabhedatamashch. hayatapodyotavantashcha And they (material substances) are possessed of, (1 e, their manifestations take the form of ) TES, Shabda, sound, like vocal sounds, music, etc Note-Sound is produced by one group of molecules 'striking against another group as a hand striking the stretched skin 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 our sense of hearing, it is the internal cause Sound is of two kinds (1) affi Varsresika-produced by nature alone as thunder, roar of ocean, thunder of clouds, etc ·96 Tatvartha Sutram (2) Fralfari Prayogika-produced in connection with men, etc Sound is also divided into two- (1) 4721977 Abhasatmaka-unspoken, or which is not uttered by mouth This is (1) mei Pravogika--caused by men, etc as (1) na Tata-sounds from stringed instruments as vina, etc (2) fan Vitata-sounds from drum, kettle-drum, etc (3) qa Ghana-Sound from cymbals, kartala, etc (4) gfar Susu a-sound from flute, etc and (5) agtfoni Vaishesika-caused by nature spontaneously as thunder, etc. (2) HATTE Bhasatmaka-spoken or speech uttered with the mouth, speech It is of two kinds 1 7aacefi Anaksar atmaka-non-alphabetical or the speech of animals baving 2 or more senses, 2 WEIHT Aksaratmakamalphabetical as Sanskrit, prakrita and various other Aryan on non-aryan languages Note -For further details vide Dravya Samgraha Vol I of SBJ Appendix page lviii 94, Bandha, union caused by man or otherwise lihe chemical changes in clouds, electricity, etc pilates, Sauksmva, fineness , like light compared with a table ; Men, Sthaulya, grossness, e g, iron or wood compared with water ; Fyra, Sansthana, figurc; geometrical and other diagrams, Ha, Bheda, partibility , like split peas flour or gold leaf from gold, etc FA, Tama, darkness; 5747, Chhaya, shade , 189, Atapa, sun-shine, and seita, Udyota, moon light SUTRA 25 प्रणव स्कन्धाश्च ॥ २५ ॥ Anava skandhascha (Matter has 2 chief forms ) atom and molecule, ·Fifth Chapter 97 SUTRA 26 - भेदसतिभ्य उत्पद्यन्ते ॥ २६ ।। Bhedasanghatebhya utpadyante (Molecules) are formed (in 3 ways ) (1) By division, (as a penny cut into its smallest possible pieces, Each piece will retain the composition of the matter of the penny ) (2) By fusion : (as a drop of water, from 2 parts of hydrogen and one of oxygen (3) By both, (1 e, a mixed process of division and fusion, as in cooking) SUTRA 27 भेदादणु ॥ २७ ॥ Bhodadanuh. Atom (is obtained only) by division (to an infinite extent) SUTRA 28 भेदसघाताभ्या चाक्षुष ॥ २८ ॥ Bhedasanghatabhyam chaksusah (Molecules can sometimes be decomposed) into (their) visible parts by division and union, e 8, marsh gas treated with chlorine gives methyl chloride and hydrochloric acid The formula is CH,+cl, = CH.cl+H+cl [P 27 of Organic Chemistry People's Books ] SUTRA 29 सद्रव्यलक्षणम् ॥ २६ ॥ Saddravyalaksanam. The differentia of substance (18) sat, being or isness SUTRA 30 उत्पादव्ययध्रौव्ययुक्त सत् ॥ ३० ॥ Utpadavyayadhrauvyayuktam sat Sat (is a) simultaneous possession ·28 Tatyartha Sutram (of) 5777, Utpada, coming into existence, birth , api, Vyaya, going out of existence, decay, and 114, Dhrauvya, continuous sameness of existence, permanence The meaning is that the substance remains the same, but its condition always changes, eg, a man is in anger and forgiveness supervenes, bis angry soul is replaced by a forgiving one, i e, the forgiving condition comes into existence at the same time as anger goes out of existence; and all through the soul continues the same 3846 Utpada anda Vyaya are of 2 kinds affa Svanımıtta, in the pure substance itself due to modification in the attribute of individuality, unga Agurulaghutva, on account of the substance Time ; and afara Para imitta, modificafion in the impure substance with the auxiliary help of another substance, eg, in Dharma and Adharma, 71127 Akasha and Fire Kala, which have only ffafia Svanımıtta, kind of Utpada and Vyaya. The maturity of karmas is the paranımıtta (by the shedding of some karmic matter) of a change in the thought-activity of the soul SUTRA 31 तद्भावव्यय नित्यम् ॥ ३१ ॥ Tadbhavayyayam nityam 'Permanence' (means) indestructibility of the essence (or quality) of the substance SUTRA 32 अपितानपितसिद्ध ॥ ३२ ॥ Arpitaparpıtasıddheb The determination (of substances is done by giving prominence (to their indestructible essence and giving a secondary 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, one must receive primary and the other secondary consideration SUTRA 33 स्निग्धस्क्षत्वाद्वन्ध ॥ ३३ ।। Snigdharuksatvadvandhah ·99 Fifth Chapter (The atoms of matter) unitc (or become one to forma molecule,) in virtue of their qualities of smoothness and roughness Smooth can unite with smooth ; rough with rough, or smooth and rough with each other SUTRA 34 न जघन्यगुणानाम् ॥ 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 गुणसाम्ये सदृशानाम् ॥ ३५ ॥ Gunasamye sadrısanam (Atoms) with equal degrec (of smoothness or roughness) of the (condition, i e, smoothness or roughness, cannot unite with an atom of their own or of the opposite condition ) SUTRA 36 द्वयधिकादिगुणाना तु ॥ ३६ ।। Dvyadhıkadı gunanam tu But (atoms) of 2 or more degrees can unite) An atom will unite when there is a difference of 2 degrees of smoothness or roughness between it, and the atom with which it can Thus an atom with 2 degrees can unite with an atom with 4 degrees of smoothness or roughness, but neitherless nor more Thus it cannot unite with an atom with 3 or 5 or more degrees; of course, it cannot unite with an atom with 2 degrees or are degree under Sutras 35 and 34 respectively unite SUTRA 37 बन्धेऽधिको पारिगामिकी च ॥ ३७ ॥ Bandheadhikau parinamikau cha In the union (the atom) with a higher degree (of smoothness or foughness) absorbs (the one with the lower degree into itself.)

·100 Tatvartha Sutran SUTRA 38 गुणपर्ययवद्रव्यम् ॥ ३८ ॥ Gunaparyayavadravyam Substance is possessed of attributes and modifications Tu, Attnbutes, are 474 Anvayı, 2 e , they co-exist with substance 9977, Modifications are fortsal Vyatireki, i e, they succeed each other SUTRA 39 कालञ्च ।। ३६। Kalascha Kala or Time (is) also (a substance) SUTRA 40 मोऽनन्तममय ॥ ४० ॥ So nuntasamayah That (Time has) infinite Samayas Samaya is the modification of time. A7a Samaya is the time taken by the smallest particle of matter in going from one point of time to the next point called wireltung Kalanu SUTRA 41 GOOTTAT FRUSTT TOTT 117 11 Drvyasraya nırguna gunah (Gunas or) attributes depend upon substance (and are never without it An attribute 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 time and place) There cannot be an attribute of an attribute SUTRA 42 नद्भाव परिणाम ॥ ४२ ॥ Tadbhavah parinamah The becoming of that (1) modification परिणाम Pannama or modification of a substance is the change in the character ofits attributes.

·अध्याय छहवा CHAPTER VI SUTRA 1 कायवाड्मन कर्म योगः ॥ १॥ Kayayau nanahkarma yogah Yoga (is the name ot vibrations set in the soul by) the activity of body, speech or mind 217, 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 this faculty into play Firepim, Kaya-yoga is caused by the 1974 Ksayopshama, destruction-subsidence of 47314 Viryantaraya, power-obstructive karmas, and by the support of material molecules of the different kinds of bodies Feaalai , 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 Hati, Manayoga 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 स पासव ॥२॥ Sa asravah This (yoga) is the channel of Asrava (or inflow of karmic matter into the soul ) SUTRA 3 श भ पुण्यस्यारा भ पापम्य ॥ ३॥ Subhah punyasyasubhahipapasya Asrava is of 2 kinds ) T4 Shubha or good (which is the inlet) of virtue or meritorious karmas, a Ashubha or bad (which is the inlet of vice or demeritorious karmas) ·102 Tatrartha Sutram SUTRA 4 नकपायोकपाययो नाम्पायर्गपथयो ॥ ४ ॥ Sakasayakasayayoh samparaçıkеryapathayoh (Souls) affected with the passions (have) =FFTET Samparanka or mundane (inflon le inflon of harmic matter which causes the cycle of births and rebirths. Those) Trithout tbe passions (bare) 14p4, Irjapatha, transient or fleeting (inflori Mundane inflot is in the first ten, and transient inflon in the 11th, 12th and 13th stages (Gunasthana) There is no inflow in the 14tb stage 3 9 SUTRA 5 इन्द्रियकपायाव्रतम्विा पञ्चत्रनु पञ्चपचविचतिनच्या पूर्वप्य भेद ॥५॥ Indriyakasayarratakrışah panchachatuhpanchapanchvinsatisankhyahpurvasya bhedah The hands of the first (e mundane inflor are 39 in) number (5 Caused by the actrits of the) 5 Senses sia 14 Passions 77071, (5 ) 5 (Kinds of) rotlessness at (25 125 (kinds of activity for las follows:) (1) Tapas Samyaktra-brisa, chat thich strengthens aght belief, ag, torsbip, etc, (2) faga, Mithratra-kura that thich strengthens Tong belief, eg, superstioon, etc, (3) 110-I, Praroga-brıya bodils morement (4) Halalalal, Samadana-liya tendency to neglect rows, after having rated them (5) 271901 Iryapacha-nya, tallang carefully by looking on the ground (for living beings which may be wod upon and thus injured) (6) p1927-1, Pradosila-triya, tendency to accuse others in anger, (7) SafaSisi, Kayıla-brisa a wicked man's readiness to hurt others, (8) festling Adhikaranıkı-brisa bang weapons of hurtfulness, ·Sixth Chapter 103 (9) gifleri, Paritapiki-kriya, any thing which may cause mental pain to oneself or others ; (10) fanatilfari, Pranatipatiki-kriya, depriving another of vitalities of age, sense-organs, powers and respiration; (11) arafa, Darshana-kriya, infatuated desire to see a pleasing form, (12) zapia fer, Sparshana-kriya, frivolous-indulgence in touching (13) pallerdi, Pratyayıl-kriya, inventing new sense-enjoyments, (14) 8471977, Samantapatana-kriya, answering call of nature in a place frequented by men, women, and animals, (15) wanitaani, Anabhoga-kriya, indifference in dropping things or throwing oneself down upon the earth, ie, without seeing whether it is swept or not (16) aetern, Svabasta-kriya, undertaking to do by one's own hand, what should be done by others (17) taifa, Nisarga-kriya, admiration of hurtful or unrighteous things (18) facrtufer, Vidarana-kriya, proclaiming other's sins ; (19) aprilepillefiell, Ajna-Vyapadıkı-kriya, misinterpreting the scriptural injunctions, which we do not want to follow, (20) lr PAI, Anakanks-kriya, disrespect to scriptural injunctions out of vice or laziness, (21) TRTATORII, Prarambha-kriya, engaging in harmful activities or expressing delight in other's misdeeds ; (22) afacant file, Parigrahiki kriya, trying to persevere in one's attachment to worldly belongings ; (23) #414541, Maya-kriya, deceitful disturbance of some one's right knowledge and faith, (24) fanartafariMithya-darshan-kriya, praising actions due to wrong belief, and (25) GERICHTET, A pratyakhyana-briya, not renouncing what ought to be rerounced Note that the Senses, Passions and Vowlessness are the causes and the 25 kinds of activity are their effects ·104 Tatrartha Sutram SUTRA 6 नीजमन्दन्नानानानभावाविरगावीविगेभ्यम्नहिशेष ॥ ६ ॥ Tuvramandajnatajnatabhavadhikaranaviryavishesebhyaeta. dyiehesah The differences in inflow (in different souls caused by the same activity arise) from differences in (the following ) (1) Thera, Intensity of deare of thought-activity (4) PAF, Mildness (3) 997212, Intentional character of the act) (4) 5717479, Unintentional character (of the act) (5) 2735, Dependence (6) , (one's own position and) porer (to do the act) SUTRA 7 प्रधिकरण जीवाज्जीवा ॥७॥ Adhikaranam Jiyaajiyah The "Dependence" (relates to) the souls (and) the non-souls SUTRA 8 आद्य मरम्मनमानम्मयांगनकाग्निानुमनकषायविशेषfografato 77707 !!!!! Adyam samrambbasamarambhayogakritakaritanumatakasaya vishesaistristristrishchatushchaikashah The first 1911, (2 e, dependence on the souls is of 108) kinds (due to) differences (in the following ) 1 Area, Samrambha, Determination (to do a thing ) 2 Jayron, Samarambha, Preparation (for it), 2 e, collecting materials for it. 3 arra, Arambha, commencement (of it ) (These) three (can be done by the) (three am yogas, la e, activity of mind, body and speech, thus there are 3Y3=9 kinds Each one of the 9 kinds can be done in) three (ways, e) by doing oneself, OT having it done by others, or by approval or acquiescence (Thus we get 27 lands Each one of the 27 may be due to the 4 Passions 'That gives us 27/4=103 vinds Thus the Jain rosary has 103 beads one for each of these 103 Jivadhikaranas ·Sirth Chapter 105 Thcsc 103 kinds can become of 432 kınds, if we consider cach Passion in its 4 aspects of 77777917' Error-{ccding, mraa Partialvow-presenting, 7-4103417 Total vow-proicnting and a Perfect-right conduct-preventing) SUTRA 9 निर्वर्तनानिक्षेपमयोगनिमर्गा द्विचतुर्द्वित्रिभेदा परम् ॥ ६ ॥ Nirvartananikseposamy oganisarga dyichaturdvitrıbhodah param The other antiru, (1 c Dependence on the non-soul is of the folloning 11 kinds.) 2 (kinds of) farini, Production [(1) my Mulaguna, of the body, speech, mind and respiration, (2) sugu Uttaraguna, of books, pictures, statues, crc) 4 (kınds of) faha, Putting down (a thing (1) HM Hora Apratya veksita, without secing. (2) gage Duhprannsta, petulantis, peevishly, (3) Sahasa, hurricdly and (4) ait Anabhoga, where it ought not to be put ] 2 (kands of) #97 mixing up [(1) 79a Bhakta-pana food and drink, (2) Filtry Upkarana, miting up of things ncccssary for doing any act) 3 (kands of fact, movement [by (1) fra Kaya body, (2) 7 Vanga speech, and (3) 47 Mana mind ) 11 Total SUTRA 10 तत्प्रदोपनिन्हवमात्सर्यान्तरायासादनोपघाता ज्ञानदर्शनावरणयो Tatpradosa ninhava matsaryantarayasadanopaghata jnanadarshanavaranayoh (1) ty, Depreciation of the learned (scripturcs ) (2) faraca, Concealment of knowledge (3) , Envy, jealousy Refusal to impart knowledge out of envy (4) 37:14, Obstruction Hindering the progress of knowledge. (5) Arai, Denying the truth proclaimcd by another, by body and speech ) 3996, Refuting the truth, although it is known to be such ·106 Tatvagtha Suti on a SUTRI. 11 दुखगोकतापानन्दनवपरिवेदनान्यात्मपरोभयस्पान्य गट चत्य ॥ ११ ॥ Duhkhashokalapakrandanabadbaperivedananyatmadarobnayasthanyasadvedyasye (The inflow) of pain bringing-feeling (41d19679 Asata-vedaniya) karmic matter (is due to the following ) (1) a Duhkha, pajn (2) गोनshoka sorrow (3) 219 tapa, repentence, remorse (4) Aki andana, weeping (5) qu, badha, depriving of vitality (6) faci par zvedna, piteous or pathetic moaning to attract compassion (Thesc 6 can be produced in ones own self, in another, or both (in one self and another Thus therc are 18 forms of this inflow SUTRA 12 भूतव्रत्यनुकम्पादानसरागसयमादियोग क्षान्ति गौचमिति सद्यस्य ॥१२॥ Bhuteftatyanu-kampadenasaragasemyemadıyogah ksanti shaachamıtı sadedyasye (1) TH109-9 Bhutanukampa, compassion for all living beings, (2) FRITC+41 m at panukampa, compassion for the vowers (3) at Dana, charity,(4) 1994H saraga-samyana self-control with slight attachment, etc, [1 e, (5) 47124H sanyamasamyana, restrain by vows of some, but not of other passions, (6) HAST Akama-1111 jar a, equanimous submission to the fruition of karma (7) may Balatapa, austerities not based upon tight knowledgc) (8) am Yoga, contemplation, (9) Eifri Ksanti, forgiveness, and (10) Shaucha, contentment-these (arc the cause of inflow) of pleasure-bcaring feelmg karmic matter, (97a1- anta, Sata vedaniya) SUTRA 13 केवलि तसघधर्मदेवावर्णवादो दर्गनमोहम्य ॥ १३ ॥ Kevalıshrulasanghadharmadevavarnapadodarshanamohasya (The inflow) of CTTHETI (Darshai mohanıya), night-belief-deluding karmic matter (1s caused by) HET E avai navada, defaming the Omniscient Lord rec A hat, (1 c, f) Kevali, the Scriptures (aa) Shiuta, the Saint's brother-hoods, () Sangha, the true religion, (***) ·Sixth Chapter 107 Dharma, and the Celestial beings, (qui devah), e g saying that the celestial beings take meat or wine, etc and to offer these as sacrifices to them SURTA 14 कपायोदयात्तीव्रपरिणामश्चारित्रमोहस्य ॥ १४ ॥ Kasayodayattıyraparınamashcharitramohasya (The inflow) of afa Haapta right-conduct-deluding karmic matter (is caused by the) intense thought-activity prodused by the rise of the passions (and of the quasi-passions no-kasaya) e g Joking about Truth, etc, disinclination to take vows, etc. indulging in evil society, etc SUTRA 15 वहारम्भपरिग्रहत्व नारकस्यायुष ॥१५॥ Bahvarambhaparigrahatvam narakasyayusah (As to the age-karma) the inflow of ar 25 narakayukarma, hellishage karma (is caused by too) much wordly activity and by attachment to (too) many worldly objects or by (too) much attachment e g, committing breaches of the first five vows of non-killing, truth non-stealing, chastity, non-attachment to worldly possessions. 1 SUTRA 16 माया तैर्यग्योनस्य ॥ १६ ॥ Maya tairyagyonasya, (1 he inflow) of faisaifa tiryagyoni, sub-human-age-karma (is cau sed by) 421 Maya, deceit eg cheating others, preaching the false doctrine, etc SUTRA 17 अल्पारग्भपरिगृहत्व मानुपस्य ।। १७ ।। (The inflow) of Argia11 manus yayu human-age-karma (is caused by) slight worldly activity and by attachment to a few worldly objects of by slight attachment 6 ·110 Tatvartha Sutram 3 fara aff747 Norvichikitsila Free from repulsion from anything. 4 अमृदृष्टि Amudhadnsti Free from superstitious belief 5 39] ms Upabrıhanam or (more popularly), Fa Upaguhana Free from a tendency to proclaim the faults of others 6 Fx 111 Firmy Shitikarana To help oneself or others to remain steady in the path of truth 7 2157 Vatsalya Tender affection for one's brothers on the path of Liberation 8 9AFI Prabhavana Propagation of the path of Liberation, 2 fragram Vinaya-sampannata Reverence for means of Liberation and for those who follow them 3 of metaafar Shilyratesvanatichara Faultless observance of the 5 vows, and a faultless subdual of the passions 4 zafTe Tur 1927m Abhiksana-znanopayoga, Ceaseless pursuit of right knowledge 5 A7 Samveça Perpetual apprehension of mundane miseries 6 OfRTe Shaktitastyaga Giving up (for others of knowledge etc) according to one's capacity 7 OfFAT79 Shaktitastapah The practice of austerities, according to one's capacity 8 AA Sadhu-samadha Protecting and reassuring the saints or removing their troubles 9 2174fically Varyavrittya barana Serving the meritorious, 10 meran Arhadbhaktı Devotion to Arhats or Omniscient Lords 11 श्राचागभक्ति Acharyabhakti Devotion to Acharyas or Heads of the orders of saints 12 7476797, Bahusrutabhakti Devotion to Upadhyayas (2412411) or teaching saints 13 4977 Afa Pravachanabhakti Devotion to Scriptures 14 प्रापण्यापरिहाणि Avashyakaparthana Not neglecting one's (6 important daily) duties 15 मार्गप्रभावना Margaprabhavana Propagation of the path of Liberation 16 9977anta Pravachana-vatsalatva Tender affection for one's brothers the path of biberation Even one of these if properly contemplated and with right belief brings about the inflow of Tirthakara-body-making karma ·Sirth Chapter 111 SUTRA 25 परात्मनिन्दाप्रशो सदगमोन्टानोदशावने च नोगामस्य ॥२५ ।। Paratmanındaprashanse sad isadgunochchhadanodbhavanc cha nichairgotrasya (The inflow) of 1727 lus-fanny-determining harmn (16 caused by ) 1 fa Paranında, speaking ill of others, 2 5174827an dinapi ashana praising oneself, 3 77 Sadgunochchhalan, concealing the good qu tics of others, and 4 ghizi 717 Asadgunodbharan proclaining in onc elf the good qualities which one does not possess SUTRA 26 तद्विपर्ययो नीचर्तृत्त्यनुत्मे चोत्तरम्ग ॥ २६ ॥ Tadviparyayo nichairyrityanutsckau chollarnsya (The inflow ) of the nort, (i cant high-family-determining karma is caused by) the opposite of the above, (rc by ) 1 gta Paraprashımsha, praising others, 2 kafazAtnanında, denouncing one's self, 3, Anima Sadgunodbhavana, proclaiming the good qualities of others; 4 eura Asadgunochchhadana, not proclaiming one's own : 5 arųFt Nichar yrıttı, an attitude of humility towards onc's better, 6 to Anutseka, not being proud of one's own achievements or attainments SUTRA 27 विघ्नकरणमन्तरायस्य ।। २७ ॥ Vighnakaranamantrayasya (The inflow) of obstructive (SM Antaraya) karma (is caused by) disturbing others (in ma charity , ata gain, 7 cnjoyment of consumable things , 39 enjoyment of non consumable things, and 112 making use of their powers) ·112 Tatvartha Sutram NOTE–The inflow of 7 karmas, ie of all except the age-karma, is going on always, in souls influenced by the Passion, and of the agekarma 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 age-karma are 8 in one man's life, as follows Supposing a man's life is to be 81 years long The first will be on his passing of it, 2, e when he is 54 The second on his passing Í of the remainder, 2 e when he is 72 The third on his passing & of the remainder, 2 e when he is 78 Fourth on his 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 years, 11 months, 25 days, 13 hours and 20 minutes If not then the ninth is the last moment ·अध्याय सातवां - CHAPTER VII SUTRA I हिंसाऽनुतस्तेयाग्रह्मपरिग्रहेभ्यो पिरतियं तम् ॥ १ ॥ Himsaanritastegabrabmaparigrahebhyo viraturvratam. A Vrata or row is to be free from (1) हिंसा Hmsa, injury, (2) भनृत Annta, falschood, (3) स्तेप Steya, theft: (4) Am Abrahma, unchastity, and (5) fiat Pangraha, worldly attachment , (or worldly objccts) SUTRA 2 देशसर्वतोऽण महती ॥ २ ॥ Deshasarvatoapumabati. (Vows are of 2 kinds ) 991, Anuvrata partial vow (that is, limited abstention from the five faults given above), 07679 Mahayrata, full vow, ( e total abstention ) 1 SUTRA 3 तत्स्थर्यार्थ भावन पञ्च पञ्च ॥३॥ Tatasthairyartham bhavanah panch panch For the fixing of these (5 vows in the mind, thcsc arc) 5 (kindo ot) meditation (994771 bhayana, for) each (of the vows) SUTRA 4 वागनोगुप्तीर्यादाननिक्षेपणसमित्यालाकितपानभोजनानि पञ्च ॥ ४ Vanganoguptiryadananıksepanasamitya lokitapanabhojanani pancha.

·114 Tatvartha Sutram Thc 5 (meditations for the vow against injury are ) 1 molt Vasrupti, Preservation of specch; 2 717in Manosupli, Prescriation of mind, 3 711 lrj'a, Carc in walking : 117717-ftirar-faifi Adanc-niksepana-samiti, Care in lifting and laying down things 5 WolfToomas Pistol Alokitapana-bhojan, thoroughly seeing to onc's food and drink SUTRA 5 क्रोधलोभभीरत्वहास्यप्रत्याग्यानान्यनुवीचि भापण च पञ्च ॥ ५ ॥ Krodhalobhabhirutvahasyapratyakhyananyanvvichi bhasanam cha pancha And fisc( meditations for the son against falschood ) i N 47917, Krodha-prat vakhyana, Giving up anger ; 2 The Lobha, greed, 3 3177 Bhirutta,, „con ardıce or fear पारय प्रत्यारयान, Hasya Giving up of frivolity 5 fail atu, Anuvicha-bhasana Speaking in accordance with scriptural injunctions ; SUTRA 6 शून्यागारविमोचितावासपरोपरोधाकरणभक्ष्यशुद्धि मधर्माऽविसवादा पञ्च ॥६॥ Shunyagaravimochitavasa paroparodhakaranabhaiksyashuddhı sadharmaavisamvadah panch (For the vow against theft, the) fivc (meditations are ) 1 Trim, Shunyagara, Residence in a solitary place, like a mountain cavc, ctc; 2. famifanaia, Vimochitarasa, Residence in a descrted place ; 3 TIPU, Paroparodhakarana, Residence in a 'place where one is not likely to be prohibited by others, nor where one should be likely to prohibit others, 4 steagull, Bhaiksya-suddhi, Purity of alms, according to the scriptures, 5 4401A4a, Saddharmavisamvada, Not disputing with one's co-religionists, as to "mine" and 'thine" ·Scyenth Chapter 115 SUTRA 7 स्त्रीरागकथाश्रवणतन्मनोहरागनिरीक्षणपूर्वरतानु स्मरणवृष्येष्टरसस्वशरीर- सस्कारत्यागाः पञ्च ॥ ७ ॥ Striragakathashrvanatanmanoharanganirikianapurvaratanu smaranatrisycstarasasvasharırasamskaratyagaha pancha For the row against unchasity, the fivc (meditations arc) 1 MT467 Strraga-kathai-shravanatyaga, Renouncing of (rcading or) heoning stories exciting attachment for tomen , 2 palestra deum Tanmanoharanga-nirksana-tyaga, Renouncing of secing their bcautiful bodics, 3 gatalgotium Purvaratanusmarana tzaga, Renouncing of thinkang over, (rememberance of past enjoyment of nomen, 4 IEEEFT Vnscstarasa-jaga, Renouncing of cxciting and apbrodisiac drinks, and 5 स्वरारीरसरकारत्याग Svasharirasamskara tyaga, Renouncing of beautifying one's own body, self-adornment SUTRA 8 मनोजामनोजेन्द्रियविपयरागद्वे पवर्जनानि पञ्च ॥ ८ ॥ Manojnamanojnendriyavisayaragadvcsavarjananı pancha. (For the vow against worldly attachment, thc 5 (mcditations are ) giving up or self-denial of love and hatred (unia Raga-dvosa) in the pleasing (and) displcasing (worldly) objects of thc (live) senses SUTRA 9 हिमादिप्विहामुत्रापायावद्यदर्शनम् ॥ ६ ॥ Himsadisvihamutrapayavadyadarshanam, The destructive or dangerous (and) censurable (character of the 5 faults,), injury, etc., in this (as also) in the next world (ought to be) meditated upon ·116 Tatyartha Sutram SUTRA 10 दुखमेव वा ॥ १० ॥ Duhkha-meva va (Onc must also meditate, that the fire faults, injury, etc are) pain personified, (as they themselves are the veritable wombs of pain) SUTRA 11 मग्रीप्रमोदकारुण्यमाध्यस्थानि च सत्त्वगुणाधिकल्किश्यमानाविनयेषु ॥ ११ ।। Maitripramodakarunyamadhyasthani cha sattvagunadhikalkisbyamanavınayesu And (tre must meditate upon the 4 following ) 1 En Matn, Benevolence (for) 9 Satresu, all living beings; 2 Thia, Pramoda, Delight (at the sight of beings) yung gi Gunadhikesu, better qualified (or more advanced than ourselves on the path of liberation :) 3 64 Karunya, Pity, Compassion (for) fry Klishyamanesu, the afflicted, 4 1984 Maddhyastha, Tolernce or indifference (to those who are) sfaatty Avinayesu, unarıl or ill-bebaved. SUTRA 12 जगत्कायस्वभाव वा सवेगवैराग्याम् ॥ १२ ॥ Jagatkayasvabba va uvasamvegavarragyartham For Ador Samvega the apprehension of the musenes of the world and T9 Vairagya, non-attachment to sense pleasures, (we should meditate upon) the nature of the world and of our physical body The world is transitors and not fit for love, and the body is impure and hampering in spiritual progress and therefore should be subordigated to the soul. SUTRA 13 प्रमत्तयोगात्प्राणव्यपरोपण हिंता ॥ १३ ॥ Pramattayogatpranavyaparopanam himsa By (217), passional vibrations, (70€943790), the hurting of the vitalities, (is) (PFI) injury ·Seventh Chapter 117 Injury on himsa is to hurt the ATUT Pranas or vitalitics, through quam Pramattayoga, ie , vibration duc to the Passions, which agitate mind, body or speech SUTRA 14 असदभिधानमनृतम् ॥ १४ ॥ Asadabhidhanamanritam Falsehood (18) to speak hurtful-words (through 904 Pramatta joga, passional vibrations) SUTRA 15 प्रदत्तादान स्तेयम् ॥ १५ ॥ Adattadanam steyam. Theft (15) to take anything sbich is not given, (through Pramactayoga) SUTRA 16 मथुनमब्रह्म ॥ १६ ॥ Maithunamabrabma Unchastity is coition (or sexual contact, through Pramattayoga ) SUTRA 17 मूर्छा परिग्रहः ॥ १७ ॥ Murchha parigrahah. Worldly attachment is orci Murchha, infatuation (or intoxication through Pramattayoga, in the living or non-living objects of the world) Worldly objects are said to be Pangraha, because they are the external causes of internal attachment, ·118 Tatyartha Sutram SUTRA 18 नि शत्यो व्रती ॥ १८ ॥ Nihshalyo vrati A A Vratı, or a vower should be without (blemish wbich is like a) thorn (4 Shalya, which makes the whole body restless) This 764 Shalya or blemish is of 3 kinds 1 41413784, Maya-shalya, the thorn of deceit 2 f422T1TCG, Mithya-shalya, the thom of wrong-belief 3 FET, Nidana, the thorn of Desire for future sense-pleasures SUTRA 19 अगार्य ऽनगारश्च ॥ १६ ॥ Agaryaanagarshcha, (Vowers are of 2 kinds ) SRI Agari, bouse-holders (laymen) and seo Anagara, house-less (ascetics) SUTRA 20 अणुव्रतोऽगारी ॥ २० ॥ Anupratoagari (One whose five) vorrs (are) partial (is) a house-holder The house-holder's life has 11 afrat Pratimas or stages 1 Hrah, 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 vows. 2 AASH Vrata pratima He must observe the 5 Anupratas without defect, the 3 gunavratas, and 4 Siksavratas To give details, be must not destroy life, must not tell a lie, must not make unpermitted use of another man's property, must be chaste and must limit his possessions for life (the 5 Anuvartas) he must make a perpetual and a daily vow to go in certain directions and to cerfain distances only, must avoid useless talk, act or thought of sinful things (the 3 ·etc: Seventh Chapter 119 Gunavratas ), and he must limit 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 days, and must give charity in the way of knowledge, money, every day (the 4 Shikbsavratas) He must try not to transgress the last seven vows also 3 h 90, Samayıka P, He must meditate faultlessly, regularly, and for fixed hours at mid-day, evening and morning, not less than 48 minutes every time 4 9941997 99, Prosadhopavasa P, He must fast faultlessly on the 8th and 14th day of every lunar fortnight --0-5 Aftritt go, Sachittatyaga P, He must not take Animate vegetable and water He must follow this faultlessly 6 - 27 80, Ratri-bhukta-tyaga P, He must not take or: give food, or drink at night, this must be faultless 7 Antal qo, Brahma charyya P, He must give up sexual intercourse even with his wife. This must be faultless 8 FRAMT 90, Arambha-tyaga P, He must give up his means of livelihood, cooking, etc 9 oftTM 90, Pargraha-tyaga P, He must give up his desire for the objects of the world and be contented with abandoning all his property, except a few clothes and utensils 10 agafarem 50, Anumăta-tyaga, P, He must not even advise on any worldly activity 11 afferam 90, Uddista-tyaga P, He will beg_his 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 a pot 'of water, and a peacock brush The former carries an alms bowl also 2 1 1 3 both carry 1 SUTRA 21 दिग्देशानर्थदण्डविरतिसामायिकप्रोषधोपवासोफ्भोग परिभोगपरिमाणा तिथिसविभागवतसम्पन्नश्च ।। २१ ॥ Digdeshanarthadandaviratisamayıkaprosadhopavasopabahogaparıbhogaparımanatıthisamvıblagayratasampannash cha (The house-holder )must be with (the flollowing 7 supplementaryvows also ·120 Tatyartha Sutram 1 Fra Digi rata, (Taking a life-long vor) to limit (his worldly activity to fixed points in all the 10 )directions, (2 e East, West, North South, South-east East-north, North-West, and West-south, and up and down) 2. , Deshairata (Taking a cor to) limit (the above also for a) shorter (penod of time, e & for one's reells or daily forlds activity) 3 FUZTE 79, Anarthadarda-vrata, (Takang a row ) not to commit purposeless sin , (It has 5 binds ) (1) 54647, Apadh; ana, Thinking all of others, (2) Tv, Payopadesia Preaching of sin (to others), (3) 501551, Pramada-chantra Thoughtless or inconsiderate conduct (as breaking the boughs of trees, etc, without any purpose) (4) FET,Himsadana, Giring objects of offence (to others) (5) h, Dutshruti, (reading or ) beaning bad (books) The above 3, : e Digitata, Deshavrata and Anarch-dandavrata) are called 1999 Gunai ratas, multiplicative rots, because they raise the value of the 5 sors (Abimsa, etc.) 4 Finligt Samayika, (Taking a vot to derote so much time everyday, (once, thice or three ames, at sunrise, sunset and noon to contemplation of the self (for spiritual anrancement.) 5 579017, Prosadhoparasa, (Taking a rom to) fast (on 4 days of the month, rız., the thron Sch and the two o's 14th days of every lunar fort-night.! (Fast means abstention from food and drink and deroting one's time to religious studs and contemplation, etc.) 6-47-40 i Upachoga-parıbhoga-parimana (Taking a row every day) limiting one's enjoyment of consumable and nonconsumable things. 7 sau 1 777 Atithi-sams bhaga (Taking a row to take ones food (only after) feeding the ascetics with a part (of it.) If ascetics are scarce, another person mar be fed in their place, if he is observing the rors of a house-holder or is possessed of night belief, or ang amicted or poor person. These last 4 (ie, Samayıka, Prosadhoparasa, Upabhoga-paribhogaparimana and Atithi-samarbhaga) are called from Saksayratas, disciplinary rots, so called because ther are preparatory for the discipline of ascetic's life.

·Seventh Chapter 121 SUTRA 22 मारणान्तिकी सरलेखना जापिता ॥ २२ ॥ Marananlıkım sallelhanam jogila (The house-holder is aslo) the obscrvcr in the last moment of his lifc, (of the process of) gaatraal Sallekhana, peaceful death (which is characterised by non-attachment to the world and by a suppression of the passions) Thus the house-holder's vows arc 12, with the last or peaceful death as their supplement SUTRA 23 शकाकाक्षा विचिकित्मान्यदृष्टिप्रशसामस्तवा सम्यग्दृप्टे रतिचारा ॥ २३ ॥ Shankakankbavichikıtsanyadristiprashamsabamstavah samyagd. risteraticharah (There are 5) defects of partial transgressions (afari) (which should not be found) in a man of right belief 1 ffil, Shanka, Doubt, Scepticism, 2 191, Kanksa, Desire of sense-pleasures , 3 format, Vichikitasa, Disgust at anything, e8, with a sick or deformed person, 4 partizggal, Anyadrıstiprshamasa, Thinking admiringly of wrong bclicvers, 5 AER Fra, Anyadristi sanstava, Praising wrong believers SUTRA 24 प्रतशोलेपु पञ्च पञ्च यथाक्रमम् ॥ २४ ॥ Vrata shilesu pancha pancha yathakramam. (Therc arc) 5 (defects) respectively in cach (of the 5) * Vrata, sotvs, and (7) fia Shula, supplementary vows, (thich should be avoided.) SUTRA 25 वन्धवचच्छेदानिभारारोपणानपाननिरोधा ॥ २५ ॥ Bandha badhachchhedati-bhara ropana nnapana mirodhah (The partnl transgressions of the first son mf *771 6777 are ) 1, (Angaly or carelessly) tying up (an animal or human being ) ·122 Tatyartha Sutiam 2 77, (Angrils or carelessly beating an animal or human being) 3, mutilating 5 filipino, with-holding food or drink from an animal or human being 9 SUTRA 26 मिथ्योपदेशरहोभ्याल्यानकूटलेखक्रियान्यामारहारसाकारमन्त्रभेदा ॥२६॥ Mithyopadesha rahobhyakhyana kuta lekha kriya nyasa pabara sakara mantrabhedah (The partial transgressions of the second row 9-1197 Sat, anuvrata, are ) 1 fac71953, Mithi opadcsha, Preaching false doctrines 2 Tin, Rahobhyakhz ana, Divulging the secret (actions of man and woman,) 3 74 Kutalekhakrij a, Forgery (and perjury ) 4 97919ET, Nyasapahara, Unconscientious dealing by means of speech, c g, A deposits Rs 1,000 mth B, and then thinking that he has deposited only Rs 900, demands Rs. 900 B says Yes, tahe whater er you deposited and gives him Rs. 900 This is nyasapahar 5 5772, Sakaramantrabheda, Divulging that one guesses by sceing the behaviour or gestures of others, who are consulting in private. SUTRA 27 न्तेनप्रयोगनदाहृतादानविरुद्धराज्यातिकमहोनाधिकमानोन्मानप्रतित्पक व्यवहारा ॥२७॥ Stena pi ayogatadabritadanaviruddha rajyatikrama hinadhika masonmanapraturupaka vyavaharah (The partial transgressions of the third row fariyan Achauri anuvrata, are ) 1 RF, Stenaprayoga, Abetment of theft 2 METRITA Tadahritadana, Receiving stolen property 3 feesti-effas A, Viruddharaj yatıkrama, Illegal traffic, (eg, by selling things at inordinate prices in time of war, of) to alien enemics, etc ·Seventh Chapter 129 False weights and 4पीनाधिकमानोमान Hnadhika-manonmana measures 5 sf449279. Pratrupaka-s'yarahara, Adulteracion, SUTRA 28 परविवाहकरणेत्वरिकापरिगृहीतापरिगृहीतागमनानगक्रीडापामती वाभि- निवेगा . ॥२८॥ Paravivahakaranetvarıkaparigrihitaparigrihitagamananangakrıda kamativrabhınıveshah. (The partial transgression of the fourth vow mori arc ) 1 FTETT Parai wahalarana, Bringing about the marriage of people who are not of one's own family 2 partSTR7617714a Itrarıkaparıgı altagamana, Intercourse with a niarried immoral woman. 777197997771948, Itrarıkanparigralntagamina, Intercourse with an unmarried immoral woman. 4 719, Anangakrida, Unnatural scrual intercourse 5 Framhaft, Kamatiral hiniveshah, Intense sexual desire SUTRA 29 क्षेत्रवास्तुहिरण्यमुवर्णधनधान्यदामीदागकुप्यप्रमाणातिकमा · ॥ २६ ॥ Ksetravastuhiranyasuvarnadhanadhanyadasidasa - kupyapramanatıkramah Transgressing the limit of ficids, houses, silver, gold, cattle, corn, female and male servants, clothes NOTE-The partial transgressions of the fifth vow ofrua, Parigrahapariinanarata, arise when a man limits the quantity of say two kinds of things, but then changes the proportion of those things, although the quantity remains the same, eg, he limits lus land possessions to 4 fields and 2 houses Then wanting a liouse more, he acquires 3 houses and reduces the fields by one Thus though the number and possibly the value of his possessions inay remam the same, still the limit of his vow is partially transgressed This sort of ·124 Tatyartha Suti am transgression may be between 5 pairs of possessions as follows नेत्र, Fields 1 वास्तु, Houses हिरण्य, Silver 2 नुवर्ण,Gold धन, Cattle 3 धान्य, Corn Capt, Female-servant 4 574, Male-servant gy, Clothes, etc, (ie things of toilet, etc) 5 (HUS, Bhanda, crockery or utensils ) हिता, SUTRA 30 ऊर्धावस्तिर्यग्व्यतिक्रमक्षेत्रवृद्धिस्मृत्यन्तराधानानि ॥ ३०॥ Urdhvadhastıryagvyatıkramaksettavriddhi smrityantaradhananı (The partial transgressions of the first 7977 gunarrata, i e, digvrata, are ) 1 ora Urdhravyatıkı ama, (In passion or negugence to go up) higher than your limit (in the row) 2 5 , Adhahrg at bama, (In passion or negligence to go down) lower than your limit 'in the vow) 3 farefi Tur yag-uyatıkı ama, (In passion or negligence to go in the) other 8 directions, berond your limit (in the row) 4 #saf K setrainddhi (In passion or negligence) to increase (in one and decrease in the other direction', the boundaries (of the distance which is the lurt in the rom) 5 77747, Smutyantara diena Forgetting the limit in the vom (but still to go on recklessly This transgression will arise even if the limit roved is not exceeded) SUTRA 31 आनयनप्रेष्यप्रगोगशब्दरूपानुपातपुद्गलक्षेपा ॥ ३१ ॥ Anayanapresyaprayogashabdarupanupata pudgalaksepah (The partial transgressions of the second Gunavrata, i e,, 47197 deshavrata, are ) ·Seventh Chapter 125 1 Stra4, Anayana, sending for something from beyond the limit 2 Deam, Presyapravosa, sending some one out beyond the limit 3 T-1697, Shabdanupata, sending one's voice out beyond limit, e &, by telephone 4 698919, Rupanupata, making signs for persons beyond the limit, as the more code with flags, ctc 5 gr marcia Pudgalabrepa Thron ing something material beyond the limit SUTRA 32 कन्दर्पकोत्च्यमासर्याऽसमीक्ष्यधिकरणोपभोगपरिभोगानर्थक्यानि ॥ ३२ ॥ Kandarpakautkuchyamaukharyasamiksyadhikaranopabhogaparıbhoganarthakyanı (The partial transgression of the "Third Gunavrata,", e, अनर्गदर- 57 anarthadandai rata, are u Kandarpa, Poking fun at another 2. lfzai, Kautkuchya, Gesticulating, and mischievous practiaci joking 3 Aladi, Mauhkarya, Gossip, garrulity 4 FREITH, Asamlsyadhikarana, Overdoing a thing 5 amgfairi174174, Upabhogaparbloganarthakya, Keeping too many consumable and non-consumable objects SUTRA 33 योगदु प्रगिधानानादरगृत्यनुप स्थानानि ॥ ३३ Yogaduhpranidhananadarasmiityanupasthanani. (The partial transgressions of the first frinn, Siksavrata, i e, FIATF Samayika, arc ) 1 Halgrafigurat, Manoduspanidhanam, Misdirection of mind (during meditation) 2 tragrafuar11, Kayaduspranıdhanam, Misdircction of body (during meditation) 3 qigt four, Vakduspranidhanam, Misdirection of specch duting meditation

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·Scranth Chapter 127 SUTRA 36 सचितनिक्षेपानिपानगरध्यादेशमात्गयंकालातिकमा || ३६ ॥ Sachittanıkscpapidhanaparavyapadeshrmotsarya kalatikramah (The partial transgression of the fourch ferita? Siksavrata,1 c af faalfamul. Althusambibhagaratra, arc ) 1 hafsa, Sauditanikepa, Placing the laod on a living thing. eg on a green plantain leat 2. Ahaufh217, Schittapıdhana, Covering the food with a living tung 3 tagetot Para supadcsha, Parai yupadcsha, Delegation of host's duties to another 4 ni Matsarja Lack of respect in giving, or cnvy of another donor 5 Firtifaki Kalatıkrama Not giving at the proper timc. SUTRA 37 जोविनमरणाश सामियानुरागसुखानुबन्धनिदानानि ।। ३७ ।। Jivitamaranasamsamitranuragasukhanubandhanıdananı (Thc partial transgression of ICT Sallekhana (peaceful death) are ) 1 silamama Jutashansa, Dcaire to prolong one's life 2 ACUTIAI, Marnashansa, Dcsuc to dic soon 3 fhaigtin, Mitranuraga, Attachment to friends 4 3717774, Sukhanubandha, Repeated rcmcmbcrance of past enjoyments 5 Nidana, Desire of enjoyments in the next world SUTRA 38 अनुगृहाथ म्वम्यातिम! दानम् ।। ३८ ॥ Anugrahartham svasyatisargo danam Charity is the giving off one's belongings for the good of one's self and of others) ·128 Tatyartha Sutram SUTRA 39 विधिद्रव्यदातृपात्रविशेपात्तद्विगेप ।। ३९ ।। Vidhidravyadatrpatravisesattadyisesah (The fruition of charity is) different (according to the difference 10 1 rafu Vidhi, Manner 2 a, Dravya, Thing given. 3 aTg, Datri, Person who gives , and 4 97, Patra, Person to whom it is given The manner of giving is of 9 kinds 1 HTE, Samgraha, Respectful reception of an ascetic The usual formula is "Welcome! welcome Food and drink are pure here" 2 AH, Uchchasthana, Seating him on a exalted seat 3 991, Padodaka, Washing his feet 4 87, Archana, Worshipping him. 5 fun, Pranama, Bowing to him 6-8 2791449 yia, Vakkayamanahsuddhi, Being pure in speech body and mind 9 vyuzla, Esanashuddhi, Faultless way of giving food The thing given must be helpful in study and austerities The person who gives must have 7 qualities 1 2767 elladal, Ashikaf alanapeksa, Must not wish any gain in this world in its exchange 2 ha, Ksanti, Must give calmly without anger 3 graa, Mudita, Must be happy at giving 4 fasi ya Niskapatata, Without deceit 5 99 LUPT, Anasuyatva, Without envy 6 fanfara, Avisadıtva, Without repentence, and 7 foto, Nirahankaratva, Without pride, The person to whom it is given must be one of the three lands 1 3719TE, Uttamapatra, Ascetics, 2 H2HP, Madhyamapatia, Laymen with vows ;

·Scventh Chapter 129 3 45979912, Jaghanyiapatru, Layman with right bclief but not with vows, These three with right bclic arc called 3913 Supatras, good donces, and those who arc with proper cxtcrnal conduct but without eal right belief are 1717 Kupatras, deficient donccs' Unworthy donces (Apatras) are those who have neither proper csternal conduct nor real right belief There is no meril in giving them anything There is also a TKUT 12 Karuna-dana, or the gift of compassion to anyonc-Jain or non-Jaina, human or sub-human being, who is in need of it. This charity is of 4 kinds 1 STIET, Ahara, Food 2 silafu, Ausadhi, Medicine 3 274, Abhaya, Reassuring the frightened, or removing their cause of fear 4 Pai, Vidya, Knowledge ·अध्याय आठवां CHAPTER V111 SUTRA 1 Fisioto-173-177EPTITUT 79579 11?11 Mithyadarshanzviratipramadakasaragoga bandha betavad The catas25 ci (m) Bandha or bondage 22 I 757 Muthrada-shana noong belizt. It 15 of 5 172d. (1) Ekarta Talong only one aspect of a nap--sided thing 2.2 man 15 mortal and un-mortal. regarded from the point of 10 oí body and soul respectivel- Taking onl- one 12* is Ekanta (2) Vipad12 parrarsz beliei. 2 3. animal sacnices lead to bearen (3) 577 Samshaya, Doubt, sceprasm, hesitation, 22, 25 to path to Liberazcm ( 9 T'ina:a, Vezzanon. Ialang all religions and gods to be equallo worthy of purswt. 151 Anana. Wiang balizf caused by 12norance. Indisc- Izmida on oí good and bad. It is caused by , Nisarga, inborn FITOI , cr bos Adhigama, pieaching of another. The last is of 4 lands Erarii Brigaizdı, belief in Om2, soul eica, as causing reny thing in the morld DISED Abriyaradı, opposite of the last. priah Binanika, Agnostic SR Vaineika, Relig.on is identical with Teneration of parents, lag, etc, ez, Confucianism All these iour together form 353 varieties of wrong belieflor Taglie, 180, 84, 67 and 32 respectarely 97. Nisargaja is also clled an Agrabita, Senin Adhigamaja, a Grahita. (2 Arirau Tonlessness Non-renunciadon. It is of 12 Linds ·Eighth Chapter 131 Lack of compassion for 6 classes of embodied souls, and lack of restraint of 5 senses and 1 mind. (3) 767 Pramada, Carclessness This is of 15 hinds Four kinds of #14 Katha, talk, about 1 Food(HSTANT Bhojana-Katha) 2 Women (F17747, Stri-Katha) 3 Politics (1154147 Rajya-Katha) 4 Scandal ( en Desha-Kacha) 5 Senses (fa) 4 Passions (1979) 1 Affection (HF) 1 Sleep (FI) 15 Each together bring 80 377 bhanga, divisions As 1 Katha X 1 sense x 1 passion xl Sncha x 1 Nidra=one So 4 hinds of talk x 5 senses x 4 passions X 1 affection X 1 sicer 80 4 4.419 Kasaya, passions, given below ( Sutra 9) 5 Yoga Vibrations in the soul, through mind, body and speech They are of 15 kinds 4 of mind (1) FT Satyamana, true mind (2) ****** Asatyamana, falsc mind (3) 277477 Ubhayainana, mired truc and false mind (4) 5194077 Anubhaya-mana neither true nor false 4 of speech (1) FIT Satya-vachana, True (2) 7 Asatya-vachana, False (3) 7779977 Ubhaya-vachana, Both (4) 6144977 Anubkaya-vachana None 7 of body (1) lafa Audarika, physical (2) Arafata Audarika-mishra, ie physical with karmici (3) 4924 Vaikriyaka Fluid (4) febafu Varkryaka-mishra Fluid with karmic (5) SIER Aharaka (6) Bitefnu Aharaka-mishra, i e, Aharaka with phásice (7) कार्माण Karmana Karmic [NOTE--The 54 Tarjas, electric body, is always found with the karmic body, never has independent yoga (1) The ·132 Taiwariha Siram 2.2C colecules are doara Lke the basic moleculas be -Irratzons set up ng sorl by Joga of any bad asso nece 5 causes cz Dogicza In cae 15, 2-8 and 3rd Grastrar as Stages of Spaloy all be causes are écwad bougo in che second the inter is absent for a pery short I la che sia Gazaz hana, all but az Ist ara íound Inche 53 222 Ets Gunasibanas all bu: Intl are -0728 In the 7-5, 6:2 Den and 103 Guzarcanas all but others are .dהטס: Inice 11:1, 12:2 and 13:5 Gunasthanas all bui bers? Ecuad iama laia Grantara 2012. These 5 are collecorrel- calea Prat, a 2 (522, Kirdar irža:Intje's Sarrasa Sans Picirritam) ·Eighth Chapter 133 SUTRA 4 आद्यो ज्ञानदर्शनावरणवेदनीयमोहनीयायुर्नामगोत्रान्तरायः ॥ ४॥ Adyo jnanadarshanavaranavedanıyamohaniyayurnamagotrantarayah The main divisions of the nature of karmic matter are 8 1 TAPAU, Jnanavarana, knowledgc-obscuring 2 maracu, Darshanavarana, conation-obscuring 3 arala, Vedanija, Fccling-karma 4 scale, Mohanıya, Deluding 5 57 Ayu, Age 6, am, Nama, Body-making 7 ita , Gotra, Family-determinig 8 story, Antaray'a, Obstructive SUTRA 5 पचनवद्वयष्टाविंशतिचनुचित्वारिंशदद्विपञ्चभेदा यथाक्रमम् ॥ ५ ॥ Panchanavadvyastavinsatıchaturdvichatvarımsaddvipanchabheda yatha karmam. (They are of) 5,9, 2, 28, 4, 42, 2,5 classes respectively This 42 bas been classified into 93, so that sub-classes come to 148 SUTRA 6 मतिश्रु तावधिमन पर्यय केवलानाम् ॥ ६ ॥ Matisrutayadhimanah paryaya kevalanam (tara(U, Jnanavarana, knowledge-obscuring is of 5 kinds, according, as it is ) 1 nfa (U771934), Mati Janavarana, Sensitive, (knowledge obscuring) 2 mm (arracu), Shrut-Jnanavarana, Scriptural (knowledge obscuring 3 549fu (Print), Avadhi-nanavarna, Visual (knowledge obscuring) ·134 Tatrartha Sutra 112 4 T7 957 (7717) Manahparsas, a-nana arana Mental (knot Icdcc-olccuring) stor (R1717) Kerala-li anavarana, Perfect (hnon ledge obscuring ) SUTRA 7 F&Taf Tamil fief S1113117771819911991 न्यानगृदयाच ॥ ॥ Chaksura cha ksura-sadhı kevala nam nidrahıdranidrapra chalaprachalstyanagrddhapasch, kadafeduedye (op, Darslar as crana Conation-obscunngis of 9 kinds according 1s :) obscures 1 Ocular oscuri 8 1977. Chalu Darshanat arana 2 Non-coularni scuns (*77* TANT) Achiku 3 Visual obscuring (2) A aalDarshar a arara, 4 Perfcct-conation obscunne te-87,T) Ki ala (And 5 kinds of sleep) 1 Sleep, (fri) Vidra 2 Deep sleep in mind.l.dranidra 3 Dron siness 1599 Pracrala Heali-dron sincs ("*7--1) Prachala Practala, and 5 Somnambulismo St.Gignddh: To Staragradno is so called beciuse the acader of the person is manifes-ed in sicep This is altars associated with painful or undesirable conditions of mind According to Jainism it is attended with a kind of monomaniac, with SET Arta-dl, ana and with unrighteous or riched concentration, ? E tich to EFF randadhe ana SUTRAS सदन चे ॥ ८ ॥ Sadasadredye 19 Vedanya or feeling (1s of 2 lands 1 Rigid=719 Sat ai edanija, Pleasure-beaning and 29-171977 Asata: edanija, Paid-bearing ·Eighth Chapter 135 SUTRA 9 दर्शनचारित्रमोहनीयाकपायकषायवेदनीयात्यास्त्रिद्विनवषोडशभेद सम्यक्त्व- मिथ्यात्वतदुभयान्यकपाय रुपायाहास्यरत्यरतिशोकभयजुगुसास्त्री पुन्नपुसकवेदा अनन्तानुबन्ध्यप्रत्यास्यानप्रत्याख्यानसज्वलनविकल्पाश्चकश क्रोधमा- नमायालोभा ॥ ६ ॥ Darsana charitramohaniyakasayavedaniyakhyastridvi navasodasa bhedabsamyaktvamithyatvatadubhayanyakas ayakasaya uhasyaratyaratısokabhayajugupsastripunna punsaka vedaanantanubandhya pratyakhyanapratyakhyana pratyakyanasamjvalana vikalpaschaikasahkrodhamana mayalobha HTE19 Mohanya, Deluding (is of 28 kinds the Primary divisions are two ) 1 251 FAIT 19 Darshanmohaniya, Right-belief-deluding 2 picana Charitramohanıya, Right-delicf-deluding (Right-conduct-deluding 2 kands ) 1 Tata Akasaya-vedanya, or 914 Nokasaya, with slight passions 2 49784arita Kasaya-vcdaniya with passions (They are of) 3,2,9,16 (kınds respectively ) (Right-belief-dcluding azianteala is of 3 kinds ) i fare Mithyatva, Wrong-belief 2 free focuint Samyakmithyatva, mixed wrong and night belief 3 Tetri serafimur Samyak-prakriti-mithyatva, Right-belief with e slight pefect, 1 c clouded by slight wrong belief (Akasaya-vedaniya or no-kasaya is of 9 kinds ) 1 169 Hasya, Risible, laughter-producing 2 eta Rati, Indulgence 3 fá Arati, Ennui, Dis-satisfaction, langour 4 Teri Shoka, Sorrow 5 94 Bhaya, Fear 6 01 Jugupsa, Disgust mite Striveda, Faminine inclinations 8 ge Pumveda, masculine inclinations ·136 Tatvartha Sutram 9 agamaa Napunsakaveda, Common inclinations (7914727in Kasayaved aniya, is of 16 kinds ) (4 passions) 14 Anger, la Pride , A14 Deceit, ale Greed Each of these is of 4 kinds 1 अनतानुबधी Anantanubandhi Error feeding or wrong beli assisting These are so called because they keep the soule bound in 1 Samsar, which is called 46777 "Ananta" and inf which the soul is kept wandering by these passions feeding Its erroneous belief Ananta also means wrong belief And these Passions are called Anantanubandhi, because they nourish or feed wrong belief It is very lasting (like a stoneengraving 2 99pyleya Apratyakhyana, Partial-vow preventing It is les lasting (as a furrow) 3 grita Pratyakhyana, Total-vow-preventing It is mild (as a line in dust) 4 HAFA Samjvalana, Perfect-right-conduct-preventing It is very mild (as a line in water ) [Thus we get 16, 1 e, (4x4) kinds ] The 16 are examplified as follows Anger is deep like a furrow in stone, » earth, dust, line » water, Pride is unbending like a mountain, bone, wood, cane Deceit is crooked like a bamboo-root, horn of a ram , stream of Cow-water, hoof-mark. Greed is fast like crimson colour, wheel-dirt, body-dirt, tarmeric colour See Gommatasara-Jiva, Kanda Gatha, 283-286 SUTRA 10 नारकतर्यग्योनमानुषदैवानि ॥ १० ॥ Narakatairagyonamanusadaivanı ( Ayu Age karma bondage is of 4 kinds, according as it determines The (1) Ao Naraka, Hellish, (2) fase Tiryak, Sub-human ; (3) Agen Manusya, Human, and (4) 4a Deva, Celestial (character of the soul's Life sity Ayu is so-called, because the soul ofa Etı , comes to enter a new condition of existence ·Eighth Chapter 137 SUTRA 11 गतिजातिशरीरागोपागनिर्माणवन्धनसघातसस्थानसहननस्पर्शरसगन्धवर्णा- नूपूागुरुलधूपघातपरघाततपोद्योतोच्छ्वामविहायोगतय प्रत्येकशरीरत्रससुभग- सुस्वरशुभसूक्ष्मपर्याप्तिस्थिगदेययश कीर्तिसेतरोणि तीर्थकरत्व च ।। ११ ।। Gatijatisharırangopanga nirmanabandhana sanghata samsthana samhanana sparsha rasagandha varnanupurvya guru laghupaghata paraghata tapo dyoto chchhvaba vihayo gatayah pratyeka sharıra trasa subhaga susvara shubha suksma paryap tisthira deya yashah kırtı setaranı tirthakaratyan cha (The amma' Namakarma Body-making bondage is of 42, 1 e, with sud-classes of 93 kinds, as they bring about their respective effect) 4 na Gatz, Condition of existmce (1) 16 Naraka, Hellish (2) fala Tiryancha, Sub-human (3) Han Manusya, Human. (4) Deva, Celestial Gati 16 so-callcd, because by the operation of tlus karma, the soul Toalet Gachchhats goes from one to another condition of existence 5 sat Jati, Genus of beings (1) when Ekendnya, one-sensed (2) fatima Dvi-indriya, two-sensed (3) Para To-indriya, Three-sensed (4) auf Chaturundriya, four-sensed (5) Zifran Panch-indrija, Five-senscd Jati is 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 T Sharıra, Bodies (1) wiarsti Audarıka, Physical (2) Pribati Vaikrzyıka, Fluid (3) HICKI Aharaka, Aharaka (4) Hae Tarjasa, Electric (5) 17 u Karmana, Karmic Sharıra is the karma, by the operation of which material molecules are set moving to form a particular body 6 nitam Angopanga, Limbs and minor-lımbs (1) sitnifica Audarska, In physical bodies

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·Eighth Chapter 139 (4) NITITZAC 777 Aidhanar achasamhanana Semi-joints and bones A form of articulation weaker than Narachasamhanana (5) 247 72a Kiltasamhanana Jointed bones Synarthiodinl articulation in which bones are unmoveable and directly united (6) गम मानास्पाटिकामनन Asampraptasrpatikasamhanann Loosely joited bones Diarthrodial articulation in which bones may be more or less frecly moveable, when the articular surfaces are covercd with smooth cartilage and surrounded by a fibrous capsule Most of the joints of the human body arc of this forni 8 Sparsha 8 kinds of touch (1) su Usna, Hot (2) 517 Shita, Cold (3) 4 Snigdha, Smooth (4) F* Ruksa, Rough (5) 5 Mridu, Soft (6) Timis Karlasha, Hard (7) Ag Laghu, Light (8) js Guru, Heavy TR Rasa 5 lands of taste (1) for Trkta, Pungent (2) 95+ Katuka, Bitter (3) 24:49 Kasag'a, Acid, (4) SR Amla, Sour (5) AUT Madhura, Sweet 2 79 Gandha Smells [1] aru Sugandha, Sweet-smelling (2) gone Durgandha, Evl-emelling 5 av Varna Colours (1) Tan Shukla, White (2) Sru Kiisna, Blac! (3) T Nila, Indigo (4) Rakta, Red (5) 47 Pita, Yellore + मानुपूर्वी Anupurn The power of retaining the form of the body in the last incarnation, during the parafa Vigraliagati, i e, the passage of the soul from one condition of existence to another Relating to the forms of the 4 condi- ·140 Tatvastha Sutram tions of existence, to wbich the soul is proceeding (1) PER Narkagatyanupurvi, Hellish (2) farsniaga Triyaggatyanupur vi, Sub-human (3) Harirai Manusyagatyanupurvi, Human (4) GATTAGE) Devagatyanupura', Celestial Narakagatyanupurvi means retaining form of previous life before hellish one and so on jay Agurulaghu Neither too heavy to move nor too light to have stability 34917 Upaghata The possession of a self-destrucave limb or organ which becomes the cause of one's own death. As a kind of stag with horns, which when they become too heavy, cause his death CETA Paraghata Possessed of a limb or organ fatal to others, eg, the sting of a scorpian, etc 14 Atapa Radiant heat Possessed 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-sbine ] ट्योत 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 ] 3729th Uchchhvasa Respiration 2 feeria Vihayogat: Capacity of moving in TM, space This is of 2 kinds (1) Inice latifa Shubhar ıhayogati, Graceful, like that of a swan (2) TIH FETITA Asi ubhaviha yogati, Awkward parte, Prat yeksharma A body possessed and enjoyable by one soul only as a mango ATHEUTTiz Sadharanasharira One body possessed and enjoyable by many souls , as a potato, etc # Trasa Mobile Having a body with 2, 3, 4, 5, senses स्थावर, Sthavara Immobile Having a body with one sense only, le touch Hi, Subhaaga Amiable personality even though not beautiful.

·Eighth Chapter 141 gato, Durbhaga Unprepossessing, even though beautiful BRT, Susvara Swcet-voiced Plcasing toned; with musical voice $ 79, Duhsvara Harsh-voiced. 3, Shubha Beautiful body अशुभ, Ashubha Ugly-body 864, Shuksma Finc body, uncuttable, all-pervasive ere, Badara Gross-body qaffe, Parayaplı Within one store pa' Antarmuhurta, thc 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: 1st 4 only in Onc-sensed souls, Ist 5 in 2, 3, 4, and 5 sensed souls, but only in 5 sensed souls without mind (9441 Asanını) all the 6 in others 1 ' प्राहारपयोनि AharaParyapti In taking of the molecules to make the body 2 spiralfa, Sharna-Paryaptı Development of body 3 ofagealfa, Indriya Paryaptı Development of sensed organs 4 2014091991fz, PranapanaPar yaptı Development of respiratory organs 55719999ifest, Bhasa-Paryaptı, Development of vocal organs 6 Hayali Mana Paryaptı; Development of the organs of the mind sty9lfa Aparyaptı, To die within one mig'gaAntarmuhuta, without gaining the above fyrr Sthira Steady circulation of blood, bile, etc, eg among men Steady circulation, etc, relates to 7 kinds of urg Dhatu, primary physiological matter, 1 e (1) 1A, Rasa, Juice (2), Rakta, Blood (3) Hie, Mansa, Flesh (4) HC Meda, Fat. (5) afin Asthi, Bone (6) 771, Majja, Marrow (7) T, Shuhra, Semen virile The nutrition taken in, is transformedınto these 7 gradually in 30 days from one to the other the transformation takes Bl= 45 days The 7 kinds of 24910 Upadhatu or secondary physiological matter are (1) ara, Vata Vata Wind (2) fe, Pitta (3) , Shlesma, Phlegm

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·Eigth Chapter 143 SURTA 14 आदितस्तिमृणामन्तरायस्य न त्रिशत्सागरोपमाटीकोट्य परा रियतिः ॥ १४ ॥ Aditastisrinamantapayasya cha triashalsagropamakotikotyah para sthiti, The maximum duration of thc 3 from the first, le maracula knowledge obscuring, Triar atata Conator-obscuring and to Feeling karmas,) and of II Obstruci.ve-karmas is 30 crore X crore fr Sagaras This is possible in a rational 5 sensed, fully developed (og fant pary'apta) soul, and having wrong belicí (FACITY Mithyatva ) SUTRA 15 सप्ततिर्मोहनीयस्य ॥ १५ ॥ Saptatırmohaniyagya (The maximum duration) of Hati Deluding karma (18) 70 (crore X crore sagaras) SUTRA 16 विशतिनामगोरया ॥ १६ ॥ Vinshatırnamagotrayoh (The maximum duration) of 779 Nama, Body-making and rita, Gotra, lamily-determining (tasmas 15) 20 (crore X crore HTR Sagars for each ) This is also possible as aboyc SUTRA 17 यस्तिशत्सागरोपमाण्यायुप ॥ १७ ॥ Trayastrinsha tsagaropamanyayusah (The maximum duration) of uty, Ayu, Agc karma (is) 33 FITTE Sagaasy.

·144 Tatyartha Sutram SUTRA 18 अपरा द्वादशमुहूर्ता वेदनीयम्य ॥ १८ ॥ Aparadyadashamuburta vedaniyasya (The minimum duration of asta, Vedaniya, Feeling karma (is) 12 Muhurtas=12Y48 minutes SUTRA 19 नामगोत्रयोरष्टा ॥ १६ ॥ Namagotrayorastau (That) of ari Nama, Body-making and ita Gotra, Family-determi ping (15) 8 ( Muhurtas ) SUTRA 20 शेषाणामन्तर्मुहूर्ता ॥ २० ॥ Shesanamantarmuhurta Of all the rest (The minimum is) one stop Antar-muhurta, (which ranges from 1 749 Samaya and I Fell Avalt at the lowest to 46 minutes 1749 Samaya SUTRA 21 विपाकोऽनुभव ॥ २१ ॥ Vipakoanaubhavah 99 Anubhava (is the maturing and) frution of karmas SUTRA 22 मयथानाम् ॥ २२ ॥ Sa yathanama That (fruition is) according to the name of the karma.), e 8, GAROTA knowledge-obscuring karma prevents the acquisition of knowledge and so on.

·Eighth Chapter 145 SUTRA 23 ततश्च निर्जरा ॥ २३ ॥ Tatashchd nirjara After that (fruition, the karnias fall off That is) farsiu Nirjara It is of 2 kinds Rfayeti Savipaka, where the soul in the maturity of time is, rid of the barwas by their operating and falling off from it 2 qamai Apipaka, when by force of ascetic practices etc (29 Tapa etc) The karmas which had not yet matured to operate, are induced to fall off from the soul 1 SUTRA 24 नामप्रत्यया सर्वतो योगविशेषात्सूक्ष्मैकक्षेत्रावगाहस्थिता. सर्वात्मप्रदेशेष्वानन्ता- नन्तप्रदेशा ॥ २४ ॥ Namapratyayah sarvato yogavishesatsuksmaikaksetravagahasthitah sarvatmapradeshesvanantanantapradeshah (According to the nature) caused by their names, from all round, due to the difference in the vibrations (am Yoga) in the soul activity, not percepuble by the senses, the karmic molecules enter and become one and stay with every moment, to each soul The particular number of the molecules actually absorbed is called pradesha-bandha SUTRA 25 सद्यशुमायुर्नामगोत्राणि पुण्यम् ॥ २५ ॥ Sadvedyashubhayurnamagotrani punyam gora Punya, or meritorious karmas (are the following ) 1. Aaa, Sadvedya or Alar/14, Satavedanıya, pleasure-bearing 2. Tury, Shubhayu : good age-karma. 3 THA114, Shubha nama; good body-making karma 4 TATE, Shubha-gotra high-family-determining Their sub-classes are 42 I tarafl4, Sata- vedaniya Pleasure-bearing 2, 7HF, Shubhayı, 1 faizi, Teryancha, Sub-human 2 mar, Manusya, Human 3 ta, Deva, Celestial

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·अध्याय नवां CHAPTER IX SUTRA 1 प्रास्रवनिरोध सवर ॥ १ ॥ Ashrapanirodhah samyarah HR Samvara (18) the stoppage of inflow of karipic matter into the soul The causes of Inflow and Bondage are given in Ch VIII Sutra I Wrong belief (Mithyadarshana) is stopped (Samvara) in the 4th spiritual stage (Gunasthana), Vowlessness (Aviratı) in the 5th and 6th, Carelessness (Pramada) in the 7th : Passion (Kasaya) in the 8th, 9th and 10rh Vibration (Yoga) in the 14th stage For the 14th Spiritual Stages see Ch X, Sutra 2 SUTRA 2 . म गुप्तिसमितिधर्मानुप्रेक्षापरीपहजयचारित्र ॥ २ ॥ Sa guptibamıtıdharmanupi eksaparısahajayacharitrai It is produced by ) 3 kinds of yfa Gupti, Preservation Afifa Samiti, Carefulness 10 रम Dharma, Observances; (Dharma) 12 अनुप्रेक्षा Anupremsa, Meditation 22 so oft 74 Parisah-jaya, Subdual of sufferings, and 5 चारित्र Charitra, Conduct " " 4 SUTRA 3 नपसा निर्जग च ॥ ३ ॥ Tapasa nirjara cha By austerities (is caused) shedding of harmıc matter, and (also toppage of inflow) ·148 Tatyartha Sutram SUTRA 4 सम्यग्योगनिग्रहो गुप्ति ॥ ४ ॥ Samyagyoganigrahoguptih Ti Guptı Prevention (is) proper control (nigra ha) over mind # , speech an and body 51 SUTRA 5 ईर्याभाषपरणादाननिक्षेपोत्सर्गा ममितय ॥ ५ ॥ Eryabhasaisanadananıksepotsargah samitayah 19 Rafa Samiti, Carefulness (is) to take (477aafafa), Samyakırjasamitr Proper care in walking (नम्यकभाषाममिति), Samyakbhasasammta speaking 1.2 FAF), Samg'akesanasamitz (APIS Tafaq ATS) Samakadananıksepasama Proper care in lifting and laying (9POJATTAA), Sam, abutsa, gasamniti Propar care in excreting » eating SUTRA 6 उत्तमक्षमामार्दवावगौचमत्यमयमनपस्त्यगाकिञ्चन्यवह्मचर्याणि धर्म ॥ ६ ॥ Uttamaksamamardavariava shauchasatyasamyama tapastyaga kinchanyabi ahmacharyanı dharmah (The 7777801147 10 Observances are ) ETTA Uttama-bsama, Forgiveness Ha Uttama-nardara, Humility FT Uttama-arjara, Straight-forwardness, (Honesty) 74317 Uttara-shaucha, Contentment. CF77 Uttama-satya, Truth TA 77 Uttama-samyama, Restraint 477 Uttama-tapa, Austerities 374 FF Uttama-tyaga, Renunciation FTTH, Uttama-Akimchanga, Not taking the non- elf for one s orn self (non-attachment) and 3744959 Uttama-brahmacharya, Chastity, all of the highest degree ·Nineth Chapter 149 SUTRA 7 अनित्याशरणससारकत्वान्यत्वाशुच्यास्रवसवरनिर्जरालोकवोधिदुर्लभधर्मस्वा- व्यातत्त्वानुचिन्तनमनुप्रेक्षा ॥ ७ ॥ ! Anityasharanasamsaraikatvanyatvashuchyasrayasamvarani. rjaralokabodhıdurlabhadharmasyakhyatattvanuchintanamanu. preksah (The erroa , 12 meditations are ) 1 afarga El, Anityanupreksa, Everything is subject to change or transitory 2 strona 1, Asharananupreksa, Unprotectiveness; Helplessness The soul is unprotected from the fruition of karmas, eg, death, etc 3 Tai, Samsaranupreksa, Mundaneness Soul moves in the cycle of existenees and cannot attain true happiness till he is out of it 4 Dialah al, Ekatvanupreksa, Loneliness I am alone the doer of my actions and the enjoyer of the fruits of them 5 qalan ai, Anvatvanupr eksa, Separateness Otherness The world; my relations and friends, my body and mind, they are all distinct and separate from my real self 6 454717, Ashuch vanupreksa, Inpurty The body is impure and dirty Purity is of a kinds of the soul itself, and of the body and other things This last 1 of 8 kinds 7 59FIEST W Agravanupreksa, Inflow The inflow of karmas is che cause of my mundane existenee and it is the product of Passions, etc. 8 Haugi al Samvaranuprebsa, Stoppage The inflow must be stopped 9 fafciaga, Novjaranupreksa, Shedding Karnic matter must shed from or shahen out of the soul 10 alla N, Lokanupreksa, Universe The nature of the Universe and its constituent elements 11 diaggi al Bodhrduralabhanuprebsa, Rarity of Right Path It is difficult to attain right belief, knon ledge and conduct 12 ynarzami 71, Dhar masvakhayatatvanupreksa, Nature of Right Path The true nature of Truth, i e, the 3 fold path to rcal Liberation ·150 Tatvartha Sutram (These must be meditated upon again and again. As to the first kind of meditation, viz , transitonness FICA FII, anityanupreksa it must be noted that as Substance, every thing is permanent. Only que condition is transitory Of the matter assimilated as karma and by the soul, that which is accepted by the soul is called 39777 Upatta The rest is ça, Anupatta matter which is not taken in by the soul SUTRA 8 मार्गाच्यवननिर्जगर्थ परिषोडव्या परिपहा ॥ ८ ।। Margachyavanzairiarartham parisodhavyah perisabab For the sake of now-falling-off from the path (of Liberation) and for the shedding (of Karmic matter, whatever sufferings are) undergone (are called) the aforen "Sufferings." SUTRA 9 क्षुत्पिपासागीतोष्णमाकनाग्न्यारतिस्त्रीचर्यानिषद्यागय्यानोनवधया- बनाऽलाभरोगतरणस्पर्शरलनकारपुर-कारप्रज्ञानानाऽदर्गनानि ॥ ६ ॥ Keutpipasachitosnas mshamasakabagoyaratı stricharyanisa. dyashayyakroshavadhayachanzalabbsarogatraasparshamalasatkara puraskaraprazbaa aaadarshnanı (The 22 Rat Sufferings are ) 1 तुर, Hunger 2 TOM, Thirst 3 xita, Cold 4 20, Heat. 5 35177, Insect bites, mosquitoes etc 6 नान्य, Nakedness 7 SF, Ennu, dissapisfaction languor 8 Women 9 , Walking too much not to feel the fatigue, but to bear it calmly 10 fey Sitting for to aisturb the posture of medication, even if there is danger : Ten, Sleeping Resting 12 , Abuse 13 50, Beatung HON A ·Nineth Chapter 151 14 977l, (OL 97511), Begging (To refrain from begging even in need.) 15 ATY, Failure to ger alms 16 , Disease 17 august Contact with theory shrubs, etc 18 ITT Dirt Discomfort from dust, etc. 19 ar great, Respect on disrespect 20 T, Conceit of knorrledge 21 ma, Lack of knowledge 22 m, Slack belief, cg, on failure to attain supernatural porters SUTRA 10 मूक्ष्ममाम्परायछमस्ववीनरागयोग्चतुर्दश ।। १० ।। Suksmasamparagachhadmasthavstaragayoshchaturdasha. In 1978419, Suk masampara ya, (the stage of) "Slight Passions", (ze, where all the passions have subsided or are destroyed, except the slightest greed.) (In) ****177561, Chhadmasthavifaraga, (3qgirante, * Upashantamoha) where all the passions are suppressed (In amate Ksinamoha where all the passions are destroyed, 2 C, to beings in the 10th, 11th and 12th stages of Spirituality, only) 14 (arc possible, 1. c. all except the 8 sufferings, due to deluding karmas, viz (1) नाग्न्य, Nakedness (2) fa, Ennui, dissatisfaction, etc. (3), Women (4) Fauent, Sitting or posturc (5) , Abuse (6) 4777, Begging (7) मत्कारपुरम्पार, Respect and disrespect (8) wala, Slack belief SUTRA 11 एकादश जिने ॥ ११ ॥ Ekadashe jine. To tara, Jina, Arhat, (ie, in the 13th rosesa, Gunasthana, spiritual stage the 4 qerara, Ghatı yakarmas, destructive karmas having been destroyed, only) 11 (sufferings are possible They are due to tanta, Vedaniya, karma They are ) ·152 ratgartha Sutram (1) Hunger (2) Thust (3) Cold (1) Heat. (5) Insect-bites 16) Wallang 7) Hard earth-bal (8) Beating 9) Disease 101 Ceatact Tith thon: shrubs zic (11) Dirt But as a rule, because the FF 34372-1.a Delud.ag and St, Antarag'a, Obstructire Karnas are desircted tacte surizriags hardt erer arise. SUTRA 12 कानसा-पाये 1:11 1 Vadarasamparare carte To बाहानामय M'adara arncara.a the saiats iho are belo- the 10th stage TIEF TDJ are in the 6th 7th, Qin or oth stages of spiritualtr and with slightly gross Tassicns all (the 22 Sumerags are possibe) 1 SUTRA 13 हाना रो जाताने ॥१॥ Jnanafarane prajDEJREDE. #FiConceit and ST Lack of boorledge shitenings are cateed br (the operation of ) F17757, Kaorledge-obscuning Karmas. SUTRA 14 GET HIM.19412551917THÌ 11 fyll Darshapanohartarafaroradarsbaza la thee So fa, Slack-belief (br). TAJE67, right-belief-dzluding, and failure> to get alms by N Obstrucare, karma ·Nineth Chapter 153 SUTRA 15 चारित्रमोहेनग्न्यारतिस्त्रीनिषद्याक्रोशयाचनागत्कारपुरस्कारा ॥ १५ ॥ Charıtramohanagnyaratıotrınısadyakrcchayachana atkara. puraskarah Nakedness, Ennui, Woman, Sitting or Posture, Abuse, Begging, Respect and disrespect (sufferings are due to ) alfitaloaa right-conduct deluding karmas SUTRA 16 वेदनीयेशेषा ॥ १६ ॥ Vedaniyeshesah- The rest (are caused) by tanta, Vedaniya Karmas (They are 11 and given in the 11 th Sutra above) SUTRA 17 एकादयो भाज्या युगपदेकिस्मिन्न कोनविंशति । ॥ १७ ॥ Ekadayobhajyayugapa dekaeminnarkonavınshatı From 1 to 19 at one and the same time can be possible to a saints (but not more than 19) This is obvious for there are 2 sets of contradictory sufferings, which can not co-exist, as Heat and Cold Sitting and walking and sleeping on hard earth SUTRA 18 सामायिकच्छेदोपस्थापनापरिहारविशुद्धिसूक्ष्मसाम्पराय यथाख्यातमिति चारित्रम् ॥ १८॥ Samayikachchhedopasthapanaparıharavishuddhisukemacampar ayayathakhyatamıtı chartram (The 5 kinds of ) Arte alfa Right conduct (are) (1) सामायिक,Equanimity (2) छेदोपस्थापना, Recovery of equanimity after a fall from it (3) qfienfagfa, Pure and absolute non-injury (4) मूदमसाम्पगय All but entire freedom from passion (5) Mercuma, Ideal and passionless conduct farfagfe, Paribara-vishuddhi is found only in a man of 37 or 38 ·154 Tatvartha Sutram years, who has served the 100 Tirthankar for 7 or 8 years, 1 e, from the age of 30 to that of 37 or 38 He must have read the prepare Pratyakhyanapurva See Jiva-Kanda-Gatha 471-2 SUTRA 19 अनशनावमौदर्यवृत्तिपरिसस्यानरसपरित्यागविविक्ताय्यासनकायक्लेशा वाह्य तप Il 8 E 11 Anashanavamodaryyräyritti-parisankhyanarasaparityagavivıktashaypagana kayakhsa bahyam tapah (a9 Tapa austerities are 71g external and internal) External austerities (are 6 ) 1 TG Anshana, Fasting 2124", Avamodaryya, Eating less than one's fill, than one has appetite for 3 FEITTHER, Vrittz-parısankhyana, Taking a mental vow to accept food from a house-holder, only if a certain condition is fulfilled, without letting any one know about the vow 4 yfirum, Rasaparityaga, Daily renunciation of one or more of 6 kinds of delicacies, viz 1 Ghee (Butter, clarified butter) 2 Milk 3, Curd 4 Sugar 5 Salt 6 Oul 5 fafaare 14, Veikta-shayyashana, Sitting and sleeping in lonely place, devoid of animate beings 6 forfett, Kayaklesha, Mortification of the body, so long as the mind is not disturbed SUTRA 20 प्रायश्चित्तविनय वैयावृत्तयस्वाध्यायव्युत्सर्गध्यानान्युत्तरम् ।। २० ॥ Prayashchittayınayavaiyavrtyasyadhyayavyutsargadhyananyuttaram The other, ( e, Internal, ausrerities are also 6 1 Aparta Prayashchitta, Expiation 2 fanta Vinaya, Reverence 3 96 Varyavritya, Service of the saints or worthy people) ·Veil Charr 155 **** Jadhid. Studs 5 1797 Isuf surga Gaving up ate chiment to the body.rec 6, Dianr Concinorition SUTRA 21 नयनादंगपत्यानिमा गगम पायानात ॥ २१ ॥ Navahcaturdashapanchinduibhodayathakramam prardhhyanat (The Two Inismil aurrertica) previoni in Concentration (nru rompectacle of 104 10,5 1952 indu SUTRA 22 ATTITAITA Tafrimmitment to finoritare1 Trit 1179 11 Alochanaprathramanntadublinyavivchavyulsorgnpaschhodapariharoristlinpanah The Lindr of ", cztion are $747 locugna, Full ani voluntory contason to the hund of the order 2 diena, Praseiramann, Selt-7,1alye anni reventance for fules 3 ; 4 Tujulhoso. Doing by fic Pube, Grini sin a much belarri olycr, tv particular food or drool 5 porte sutadtrga Gran up accachin nt to the body 6 in, Tapa, Austeritiee of a particular lind prescribed in a penance 7 Dr, Chl.cda, Cutting short the standig of n szint by way of degradation 8 ore, Parl.gra Ruscition for some time 9 yasi, Upactharanu, Frch re-lidmitsion, four .xpulsion ironi the order Any of the above 9 peninccfle prorcribed by the Heal, nccord. ing to the transgresion in 7 particular case SUTRA 23 जानदर्शनचाग्निीपचाग ॥ २३ ॥ Jnanadarshanaclaritropacharah. ( 1979 Reverence is of 4 kinds)

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·Nineth Chapter 157 2. 0971, Prichchhana, Questioning Inquiry on a Doubtful point 3 Re1, Anuprcksha, Reflection or meditation on what is read 4 eggloire, Amnaya, Mcmorising and proper recitation 5 Ti Dharmupadesha, Lecturing or dcin cring sermons SUTRA 26 वाहाभ्यन्नरोपध्यो ॥ २६ ॥ Bahyabhyantaropadhyoh. le , Vraturda galing up atrachnant to wordly objecus is of 2 kinds ) Tif, Bahyu Unidhi Ol excernnl (things? 2. FOR, Ahh, antara upidh Ol internal things las the Passions, etc) 1 SUTRA 27 उत्तमननस्यागनिन्नानिरोगे मागगालगुहात् ॥ २७ ॥ Uttamasamhandnasyajhngcachintanirodho dhyanamantarmuhurtat. *, Dhyana, Concentration is continuing tone's thought to one (particular object ) (In man) with a high-class construcion (of bone, nerics, etc 16, the first 3 out of the G 77 Samhananas, it lasts at the most for, 1 c,l upto one ordntaranuhurta, (1 c, 48 minutes minus one ty, Samgia) SUTRA 28 मार्तगाधर्म्यगुपनानि ॥ ८ ॥ Artaraudradharmashuklanı (It is of 4 kinds ) 1 SRITH Artadhyana, Painful concentration, monomania, 2 779 Rudradhyuna, Wiched concentration on unrightcous sain, etc 3 year, Dharmadhyana, Rightcous concentration 4 7778417, Shukladhyana Pure concentration. 1 C, concentr 2- tion on the soul.

·158 Tatvartha Stram SUTRA 29 परे मान हेतु । २६ ॥ Pare moksa hetu The last two (9812977, 1977) Dharma and Shukla, are the causes of Liberation (The other tvo teatra, kaip are the causes of mundane bondage.) SUTRA 30 वार्तममनोजस्य सम्प्रयोगे तद्विप्रयोगाय स्मृतिनमन्वाहार ॥ ३० ॥ Artamamanojnasya samprayoge tadvipray gaya smritisa manvaharab ren, Painful concentration or monomonia (is of 4 kands) The firet kind of) monomonia, (as of 791T Anisia sam jogaja), On connection with an unp'ea, 23 object) to repeatedly think of separation from it SUTRA 31 विपरीत मनोजम्य ॥ ३१॥ Viparitam manojaasya (The second monomania is its opposite, 1 e IT Istai iyogaja) (On being separated from a pleasing object, to repeatedly think of reunion with it, SUTRA 32 वेदनायाश्च ॥ ३२ ॥ Vedanayashcha The third monomania (itelfarar, Prda chintavana)' On being affeicted) by a disease or trouble (to be repeatedly thinking of becoming free from it) SUTRA 33 निदान च ।। ३३ ।। Nidanam cha (The fourth monomania is ) Pazza, Nidano (On being over ansious to enjoy (worldly objects and not getting them in this world, to repeatedly think of gaining the m) in future, ·Nineth Chapter 159 SUTRA 34 नदविरतदेगविरतप्रमत्तसयतानाम् । ३४ ॥ Tadaviratadeshaviratapramattasamyatanam. That (sina, Painful concentration is possible only to a man in any of the following stages of spirituality Jurant, ) afaca, Avirata, Vowless, 1 e, in thc first 4 stages faca, Deshavirata With partial vows, i e, in the 5th stage, 49877477, Pramattasamyata Monk with somc carelessness, 1 C., in the tth stage (But in this last there can be no nidana.) A vowless person may be a wrong believer ur a right believer Thus there are 4 kinds of souls for paiatul concentration vız, trong, believer : right beleiver , partial vower , imperfect vor er Tbc concentration is worst in a wrong believer and begins to be milder and milder on wards till we Teach the man with all vons but which are kept imperfectly SUTRA 35 हिंसानृतस्तेयविषयसरक्षणेभ्यो रौद्रमविरतदेशविरतयो ॥३५॥ Himsanrtasteya visayasamraksanebhyoraudramaviratadeshaviratayoh. FFT, Wicked concentration (is of 4 kinds ) 1 PEZ, Hinsananda, Delight in hurtfulness 2 wafanz, Anntananda, Delight in falsehoods 3 4797, Steyananda, Delight in theft 4 fara HTZ, Visaya Sanraksanananda, Delight in preservation of objects of sense-enjoyments (This is possible) in the Avirata, (1, e the first 4 and in) Deshayrata (1 e, thc 5th stages) The degrees are the same here as above under Sutra 34. The wrong believer is the worst off SUTRA 36 पाशापायविपाकसस्थानविचयाय धय॑म् ।। ३६ ॥ Ajnapayavipakasamsthanavichyayadharmam 124177, Righteous concentration (is of 4 lands, a e,) contemplation of ·16 Tatyartha Suttam 1 EEE, À, nav.chara, The Pinaples taken on the faith of the Scriptures, as being the teachings of the Arbats. 2a=, Apag as .chaga, As to how the universal wrong belief Snorrledge and conduct of people can be removed 5 SUE È Ipake ithara. The frution of the lands of karnas. 4 RESZ, Sasinana richara, The nature and constitution of the UniteTSE [This is possible from the (799174) 4th to the 199kra) 7tht Spiritual stages.] SUTRA 37 शुक्ले वाचे पूर्वविद ३७ Sholle chadre purtavidah (1791, Pure concentration is also of a kinds. The first 2 kinds of pure concentration (arc only possible to saints) possessed of a knowledge of the 14 Punias (This is always present in the 8th and higher spiritual stages Tervetta up to 122h.) SUTRA 38 97 99175, 115 11 Parekeralinah The last 2 kinds of 16 Pure concentration arz peculier) to the man of perfect knowledge asia beralin) SUTRA 39 generancanganigheisinio vs Fast 1133 11 Prithaltvaikattaritarkasuksmakriyapratipativyaparata- Tiyanivartini. (The 4 kinds of Te Pue concentradon are ) (11 9 R Prathaktro patarka chara. Absorption in meditazion of the SELF but unconscously allowing its different attabutes to replace one another (2) 55 TST, Eratti a mutarha izchara, Absorption in one aspect of the SELF. Without changing the particular aspect concentrated upon.

·Nineth Chapter 161 (3) Tatia, Sukamakrij aprutipati The very finc vibratory movements in the soul, even when it is deeply absorbed in Itself, in a kevalin 59977 firm farfois Vyuparatakri yanwartı, Total absorption of the soul in itself, steady and undisturbably fixed without any motion or vibration whatsoever SUTRA 40 येकयोगकाययोगायोगानाम् ॥ ४० ॥ Tryekayogakuyayogayoganam. These 4 kinds of JP5217, Pure Concentration inhere in (The 1st 946 faazi, Prathaktvavitarka, vichara), in (the Saint) with 3 vibratory activities (of the soul through mind, body and speech (The 2nd, an Aman fait, Ekatvavitar kayichara), in (the Saint) with only any one (of the 3 vibratory activities of the soul, ), (The 3rd, en farfarufci, Suksmakriyap, atipatı) in (lhe em falet Sayogakcvalın in the 13th stage. Junt, The yoga 18) by the body (only) (The 4th, syucan Pietro Parafa, Vyuparatakriya Novarti, in (the state aft, Ayogakevalın, in the 14th stage, Tur919, There 18) no yoga or vibratory activity of mind, speech or body SUTRA 41 एकाश्रये मवितर्फगैचारे पूर्वे ॥ ४१ ।। Ekashrayesavitarkavichai epurve The first 2 (kinds of Pure concentration are) attainablc by one with Scriptural knowledge and consist of meditation upon a part of the Scriptural knowledge (In the concentration the part meditated upon, may change in character or aspect SUTRA 42 अवीचार द्वितीयम् ॥ ४२ ।। Avicharam dvıtıyam (But) the 2nd (kind of Pure concentration is) free from any such change

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·Nneth Center 163 .: moltei A-111 tl fullu che oth (141), and 7th 13: Kirjapallo of the pistons 177177 luch nicure rocal renunci!!!! ******, Londouley The 111 when ln transform the me mittar ni un loch led tong Lille, intu kommer or less jurteurs him ol hitrimic malicr of passions 1). <hantamon il sarai Ihr wmo ulien in destross the Inde of risti-bolici di dmf harmaa lipouawala I vint in the Sil, 9th and 10th 117/9771 "A8C4 #hen his ( 11°r*??) 777righl undult dcluding harmas are subsiding 77 ** lira hantamon in the Illiriana ccage when ins right conduct-cludins hirmus hac totally absided Kabi, Aurea benih, oth and 10th stnges, licu hc s* descroring the night londucr-ucludmg karmatometr Kvinniroliu In shir 17th 49, when die lins destrus au totalls the night-coduct-dcluding kirmas 147, ora in the 13th are, win the baculties pul, Korals, įp, Omn cunt, after lussin sestroyed all thic of 9781783, Dratructiv karnını it, Inowledge, connuon, righe-belief and nşlıo-conduct Oululini k ormas, and obstructive hormas, (*17poeng rivni, pę 112 **719) In the 14th fripts stage the of w19'99, 170n-destructive karmas arc also touillo destroyed f79-111 SUTRA 46 FIFAT TETTTT AF IITTIT Puinkavalushakushulanırgranthasnalaln nirgranthah Thc Nirgronthar, the possessionleselor stints are of 5 kinds ) I Pulala, Cr") Lile the husk, 1 1 , some times there is a cry alisht line in the rurlucl observance of their primary 10*5(Tritt, dulapun) 2 Vakuha, (470) They are still slightly coloured by some consideration of their body, books and disciples 3 Kushila (419) Sonucimos there is a very slight lapse all chic perfect observance of their «ccondary vows, (7974m, Uifrafuna ) Nircrantha, faut Thc absolutely passionless, in the 11th

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·अध्याय दसवां CHAPTER X. SUTRA 1 मोहक्षयात्ज्ञानदर्शनावरणान्तरायक्षयाच्च केवलम् ॥ १ ॥ Mohaksayatınanadarshanavaranantarayaksayachchakevalam Fomwa, Perfect. hnowicdge (Is gained) by destroying the #TE 19, dcluding karmas (in the end of thc 10th Ja2417 stage and then by simultaneous destruction of knowledge and conation-obscrvmg karmas (E?! Tarajia, Initiacaf11), and of obstructie karnias (977m) (in the end of the 12th Ymin) stage SUTRA 2 बन्धहेत्वभावनिर्जराभ्या कृत्स्नकर्मविप्रमोक्षो गोक्ष ॥ २ ॥ Bandhahelyabhavanırjarabhyam kritsnakarmavi. pramokeo moksah a1a, Liberation (is) the freedom from all karmic mattcr, owing to the non-existence of the cause of bondage and to the shedding (of all the karmas ) The karmas are destroyed as per stages 14 yun, Gunasthanas, stages of Spiritual Development The thought-activity of the soul due to 74, Udaja, Operation 347171, Unashama, subsidence ENT, K saja, Destruction EM, Ksayopasham, Destruction subsidence, of picata, Mohanija-deluling harmas and #1, (Yoša), vibrations in the soul are called Furn77, Gunnsthanas (lit The stares or place of attributes or guin, l'arınama, thought-ncrivity) Their 1:1 names are ferma, Alithain Wrong chef Delusion The thought activity of the roul (lue to the operation of the TTHREITIA, right belief-icluding karmas In this the soul does not oclicke in the right path to Liheration From the 1st 1 , thr yunu7 Gunasthana the coul goes to the 4th (UUT477, Gunasthana) always

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·Тен: h Chapter 167 SETTII Anadrist.praranse Thinking admiringis of wrong lelies or ind stetni, Anindrostiranstava, Praising wrong bcliciers 3 Ferra, Ata thor of loring firm hold of roshe belief cf, dedicating a templo and still shinking it to be one's own properto 5 toe. Deshisi iratu albal Tows Taking the Partial ons All the 11 * Pranar or stages of a lavman's life come in the The arc kion on page, 118 Chapter VII. 20) 6 2147***. Pramatisnata Impcricco 10140 After renunciarion of all worldly hject, will occasionalls to turn the mind to the seruice or needs or the body This is, thc pramattabhav careleer lackness in concentration Henceforth the states are all in the life of a 12 luni, Saint 7 97T**TT, Airrmalin, roire Priori iowe Renouncing the careless slackness of the 6th funderhana and being absorbed in spiritual contemplation 147... Rahtluus concentration of the bighest site I From here there are 2*, Sons, 1 nya n nscent (1) 57777 Unasamasroni in which the main, right-conductdeluding Farma cubades: (21 porcinii, Ksapchasroni, in which it is being destroyed Tlus Inst to the nccccssary way to 13. Moksha, Liberation 8 Tem , Apurvalarura Nen thoughe activity, 19, Karanı or thought-activity which the «ints soul lind never yet acquired Thir in the herinning of the Ist 319a, Sukla. dhian, pure concentration on the purcm, Alma or zelf 9 më, TI, Anurttahapana Advanced thought-activity Special thoupht-activity of a still treater purity A stage of 85 742167, Prathanasukladhajana, 1st Sukladhyana, 10 min9. Suksmasamparaya Slightest delusion All passions are destroyed or have subsided, ercept TEA FATICA, very slight nominal grecd, this is also 1st Shukla dhyano 11 77 Upashantamoha, or 9-1847.41, Upushantakasaya, subsided dclusion A thoughtactivity which is produced by the 34777, subsidence of entire fratil3714 right conduct-deluding karmas This is also ist Shukladhyana A saint must ·168 Tatyartha Sutram fall down from here But if strong enough, he can resume bis ascet from the 997, Kshapaka mode of ascent in the 8th stage 12 क्षीणमोह,, Kshinamoha Delusionless The entire चारित्रमोहनीय, right-conduct deluding karmas are destroyed in this stage And the thought-activity produced belongs to the 2nd शुक्लध्यान, Sukladhayan The saint saint attaining this, dose so directly from the 10th stage without passing through the 11th stage. 13, erara, Sayogakevalı, Vibrating-Perfect soul Before commencing this thesoul must have destroyed the three remain ing धातियाकर्म, Destructive karmas (शानावरणीय दर्शनावरणीय, अन्तराय) Knowledge obscuriug, conation obscuring and obstructive karmas Here the soul becomes a, Arbat or Perfect soul in human body with vibrations in it. Preaching and Pere grinations belong to this stage 14 zorient, Ayoga kevali, Vibrationless perfect soul This is attained when there is before the sayoga kevali's Liberation just enough time to speak out the 5 letters #.5,3, a In this stage-a very brief one indeed the vifrations of the holy body cease, and the soul attainig Peace and Bliss SUTRA 3 प्रोशिमि मादिभव्यत्वानां च ।। ३ । Aupadamikadıbbavyatvanam cha (There is also non-existence of a bhava or thought-activity) due to the operation, subsidence and to the destruction-subsidence and operation of the karma, and of om bhavyatva, (e, the capacity of becoming liberated (Of course the fa kshayrka, thought activity due to a total extinction of karmas, is retained, and also from Parnamika, the own natural-activity of the soul 2, e, its fara Juvatva, soulness of livingness ) SUTRA 4 अन्यत्र केवलसम्यक्त्वज्ञानदर्शनसिद्धत्वेभ्य ॥४॥ Anyat kevala samyaktvajnana darsana sıddhatvebhyah Otherwise there remain pen perfect-right belief, 7 perfecta right knowledge, aria perfect conation, and free the state of having accomplished All (Perfect conation and perfect knowledge imply perfect power ·Tenth Chapter 169 बल also SUTRA 5 तदनन्तरमृर्श्व गच्छत्यालोकान्तात् ॥ ५ ॥ Tadanantaamurddhvam gachchhantyalokantat After that (liberation from all karmas (the liberated souls go upward. (right vertically) to the end of all Loka, (or the Universe) SUTRA 6 and 7 पूर्वप्रयोगादसगत्वाद्वन्धच्छेदात्तथागतिपरिणामाञ्च ॥ ६ ॥ आविद्धकुलालचक्रवद्व्यपगतलेपालाबुवदेरण्डवीजवदग्निशिखावच्च ॥ ७ ॥ (6th) Puryaprayogadasangatva-dbandhachhedattathagatı payınamachcha ( 7th Avıddhakulalachakravadvyapagatalepalambuvadekan. davijavadagnisikbavachcha (This upward motion is due to 4 considerations ) (1) gagama, Purvaprayogata, (momentum or instinct produced in the soul,) by its previous activity, (directed to the attainment of Liberation) like a potter's wheel (which once set in motion goes on) circling (even when the potter's hand and wand are both taken away) (2) FRETE Asangatvat, The non-association or non existence of the company (which kept it down, le the absence of karmas,) uke (an empty) gourd (which) coated with clay (sinks down in water, but the clay) being washed off, (it bobs up to the surface again) (3) Para, Bandhachchedat, (On account of) the bondage being broken, like the castor-bean (which flies up at once, when the fruit which kept it in confinement is broken open ) (4) Roma, Tathagatiporinamat, (Due to its being the soul's) nature to go upwards, like the flames of fire SUTRA 8 धर्मास्तिकायाभावात् ॥ ८॥ Dharmastıkayabhavat. (But it does not rise higher than the extreme limit to a Loka or the Universe), because (beyond it there is) the non-existence of 19.Dharmastikaya or the medium of motion ·170 Tatyartha Sutram SUTRA 9 क्षेत्रकालगतिलिगतीर्थचारित्रप्रत्येकबुद्धनोधितज्ञानावगाहनान्तरमत्याल्पबहुत्वत TETT 11 11 Ksetra kala gatı linga tirtha charitra pratyeka buddha bodhita janana vagahanantara samkhyalpa bahutvata sadhyab (The Liberated soul) should be considered (with reference to the following 1 5 Space (1) The liberation is in its own self (2) The Liberated soul is in facts Siddhaksetra, the place of the Liberated (3) The place of the Liberated mot Akasa space (4) The place in its last incarnation, such soul could have been born only in one of the 15 * Karmabhumis in the 21:19 Dvipas, (5) The Liberated soul in the 21 Dvipas may have been in the 15 lrarma bhumis, but being kid-napped may bave been left any where in the 21 dvipas, from which be attained Liberation Therefore the place of the Liberated is as big as the 23 dvipas, 1 e 45 lacs yojanas in diameter 2 17, Kala Time (1) Liberation takes place only in one samaya (समय) (2) Liberation takes place only theh the last incarnation is in the end of the 3rd or in the 4th age of the Heart, Avasarpini But those born in the 4th can attain salvation in the 5th age. And in the srefout, Utsarpını, in the correspooding ages! (3) But in kid-napping from face, Videhas, in al ages, as also in the Videhas, from where is Liberation at all times 3 गति, Gath Condition of Existence (1) Liberated soul is in the 5th or facia Siddhagati (2) Liberated soul comes up only from the human condition of eustence 4 FCI, Linga Sex (1) There is no sex in liberated state (2) In the last incarnation, the soul may have ·Tenth Chapter 771 been feminine, masculine or common in thought-actrity or bhavas (719fom) in ascending up to the 9th stage in the 10th stage there are no such bhavas, but the body must be masculine dravya (द्रव्यलिग) 5 atef, Turtha (1) Liberated soul wasa pleierit, Tirthankara „ was not a Tirthankara 6 Hifa, Chartra, Conduct According to the particular conduct which led him to Liberation 7 minutter, Pratyeka buddha bodhita Where he was led to the path of Liberation by his own intuition or by the preept of another 8 ma, Jnana Knowledge. According to the kinds of knowledge which preceded perfect knowledge (Taura) They may be 2, 3, or 4 kinds 9 STARTET, Avagabana, Stature, 1 e the form and stature of hus last body Maximum 525 994, Dhanusa-2100 874, Haths Minimum 31 Haths 10 Sora Antara Interval When one or more souls are Liberated, there may be a minimum interval of one A#4, Samaya a maximum 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 8 samayas 11 Hell, Samkhya Number (1) Minimum 1 soul in one samaya Maximum 108 souls in one samaya (2) In every 6 months, and 8 samayas, 608 souls must be liberated 12 paragra Alpa bahutyan Quantty, as to more or less (1) More will go from the region of their birth Less will go when kıd-napped Less from otheta Jambu dvipa More fromm Maintena, Dhatakı khanda still more fro पुष्करवर द्वीप Puskaravaradnpa ·FANTED BY HON PRIN. ADVISOR M K. JAIN MA, J.D FROV SRI DESH BHUSHAN PRESS, DELHI-6

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