Tattvartha-sutra Umaswami
200 A.D. Born in Nyagrodhika village.
His father was Svati and his mother was Uma 1st t century Died 2nd.
Religion Jainism Notable work(s) Tattvartha Sutra Religious career Teacher Kundakunda Commentary on Tattvartha-sutra Samantabhadra 600 A.D. Commentary on Tattvartha-sutra Pujyapad 700 A.D.Commentary on Tattvartha-sutra Akalank 750 A.D. Commentary on Tattvartha-sutra Vidyanand 800 A.D.
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Jai Jinedra 🙏
you can read in Tamil click the vedio chapters 1-10 chapter wise.
Mōkṣamārgasya nētāraṁ bhēttāraṁ karmabhūbhr̥tām |
Jñātāraṁ viśvatattvānāṁ vandē tadguṇalabdhayē ||
Chapter I Faith and Knowledge
Samyagdarśana-jñāna-cāritrāṇi mōkṣamārg : |1
Right faith, right knowledge, and right conduct (together) constitute the path to liberation l
Tattvārthaśrad'dhānaṁ samyagdarśanam |2
: Belief in substances ascertained as they are is the right faith
Tatnnisargādadhigamādvā |3
That(This right faith)is attained by intuition or by the acquisition of knowledge
Jīvājīvāsrava- bandha-sanvara-nirjarā-mōkṣāstattvam 4
(The) soul, (the) non-soul, influx, bondage, stoppage, gradual dissociation, and liberation constitute reality
Nāma-sthāpanā-dravya- bhāvatastann'yāsa: |5|
These are installed(in four ways) by name, representation, substance(potentiality), and actual state.
Pramāṇanayairadhigama: 6.
Knowledge (of the seven categories) is attained using pramana and Naya.
1pramana: comprehensive knowledge, 2 Naya: standpoint,
Nirdēśa- svāmitva-sādhanādhikaraṇa-sthiti-vidhānata:7
(Knowledge of the seven categories is attained) description, ownership, cause, resting place
(substratum), duration, and division.
Satsaṅkhyā- kṣētra-sparśana-kālāntara-bhāvālpabahutvaiśca 8
(The seven categories are known) also by existence, number (enumeration), place of abode, the extent of space(pervasion), time, the interval of time, thought activity, and reciprocal comparison.
ஸம்யக் ஞானதின் வகை
Matiśrutāvadhi- mana:Paryaya-kēvalāni jñānam |9
Knowledge is of five kinds – sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience.
These (five kinds of knowledge) are the two types of pramâna (valid knowledge).
Tatpramāṇē 10
These (five kinds of knowledge) are the two types of pramâna (valid knowledge).
Ādyē parōkṣam 11.
The first two (kinds of knowledge) are indirect(knowledge).
Pratyakṣaman'yat 12
The remaining three constitute direct (knowledge)
Smr̥ti: San̄jñā cintāabhinibōdha ityanarthāntaram 13.
Sensory cognition, remembrance, recognition, induction, and deduction are synonyms.
Tadindriyānindriya-nimittam 14.
That is caused by the senses and the mind.
Avagrahēhāvāya-dhāraṇā 15.
(The four divisions of sensory knowledge are)apprehension (sensation), speculation, perceptual
judgment, and retention.
Bahu-bahuvidha- kṣiprāni:Sr̥tānukta-dhruvāṇāṁ sētarāṇām 16.
(The subdivisions of each of these are) more, many kinds, quick, hidden, unexpressed, lasting, and
their opposites.
Arthasya 17
These are the attributes) of substances (objects)
Vyan̄janasyāvagraha: 18
(There is only) apprehension of indistinct things.
Na cakṣuranindriyābhyām |19
Indistinct apprehension does not arise using the eyes and the mind
Śrutaṁ matipūrvaṁ dvayanēkadvādaśabhēdam | 20
Scriptural knowledge preceded by sensory knowledge is of two kinds, which are of twelve and many subdivisions.
Bhavapratyayōavadhirdēva- nārakāṇām |21|
Clairvoyance (avadhi) based on birth is possessed by celestial and infernal beings
Kṣayōpaśamanimitta: Ṣaḍvikalpa: Śēṣāṇām 22.
Clairvoyance from destruction-cum-subsidence (i.e. arising on the lifting of the veil) is of six kinds. It is acquired by the rest (namely human beings and animals).
R̥ju-vipulamatī mana:Paryaya: |23|
Rujumati and vipulmati are the two kinds oftelepathy (manahparyaya).
Viśud'dhyapratipātābhyāṁ tadviśēṣa: |24|
The differences between the two are due to purity and infallibility
Viśud'dhi-kṣētra-svāmi-viṣayēbhyōavadhi-mana: Paryayayō: |25|
Telepathy (manahparyaya) and clairvoyance(avadhi) differ with regard to purity, space, knower and objects
Mati-śrutayōrnibandhō dravyēṣvasarva-paryāyēṣu |26|
The range of sensory knowledge and scriptural knowledge extends to all the six substances but not to all their modes.
Rūpiṣvavadhē: |27
The scope of clairvoyance is that which has form.
Tadanantabhāgē mana: Paryayasya |28|
The scope of telepathy is the infinitesimal part of the matter ascertained by clairvoyance.
Sarva-dravya-paryāyēṣu kēvalasya |29|
Omniscience (kevala jñâna) extends to all entities(substances) and all their modes simultaneously.
Ēkādīni bhājyāni yugapadēkasminnācaturbhya: |30|
From one up to four kinds of knowledge can be possessed simultaneously by a single soul.
Mati-śrutāvadhayō viparyayaśca |31
Sensory knowledge, scriptural knowledge and clairvoyance may also be erroneous knowledge.
Sadasatōraviśēṣādyadr̥cchōpalabdhērunmattavat |32
Owing to the lack of discrimination between the real and the unreal, wrong knowledge is whimsical as that of a lunatic
ha-vyavahārarjusūtra-śabda-samabhirūḍhaivambhūtā nay 33.
The figurative, the synthetic, the analytic, the straight, the verbalistic, the conventional and the
specific are the standpoints.
Chapter II The Category of the Living.
Aupaśamika-kṣāyikau bhāvau miśraśca jīvasyasvatattvamaudayika pāriṇāmikau ca |1|
The distinctive characteristics of the soul are the dispositions (thought-activities) arising from subsidence, destruction, destruction-cumsubsidence of karmas, the rise of karmas, and the inherent nature or capacity of the soul.
Dvi-navāṣṭādaśaikavinśati-tribhēdā yathākramam |2|
(These are of) two, nine, eighteen, twenty-one, and three kinds respectively.
Samyaktva-cāritrē |3|
(The two kinds are) right belief and conduct
Jñāna-darśana-dāna-lābha- bhōgōpabhōga-vīryāṇi ca[4
(The nine kinds are) knowledge, perception, gift, gain, enjoyment, re-enjoyment, energy, etc.
Jñānājñāna-darśana-labdhyaścatustri- tri-pan̄cabhēdā:[5
(The eighteen kinds are) knowledge, wrong knowledge, perception, and attainment, of four, 3 ,3, and 5 kinds, and right faith, conduct, and mixed disposition of restraint and non-restraint.
Samyaktva-cāritrasanyamāsanyamāścaGati- kaṣāya-liṅga-mithyādarśanājñānāsamyatāsid'dhalēśyāścatuścatustryēkaikaikaika-ṣaḍbhēdā: |6|
(These are) the conditions of existence, the passions, sex, wrong belief, wrong knowledge, nonrestraint,non-attainment of perfection (imperfect disposition), and coloration, which are of four, four, three, one, one, one, one, and six kinds.
Jīva bhavyābhavyatvāni ca |7|
(The three are) the principle of life (consciousness), capacity for salvation, and incapacity for salvation.
Upayōgō lakṣaṇam |8|
Consciousness is the differentia (distinctive characteristic) of the soul.
Sa dvividhōaṣṭacaturbhēda: |9|
Consciousness is of two kinds. And these, in turn, are of eight, and four kinds respectively. Sansāriṇō muktāśca |10|
The transmigrating and the emancipated souls.
Samanaskāamanaskā: |11|
(The two kinds of transmigrating souls are those) with and without minds.
Sansāriṇastrasa-sthāvarā: |12
The transmigrating souls are (of two kinds), the mobile and the immobile beings
Pr̥thivyaptējō-vāyu-vanaspataya: Sthāvarā: |13|
Earth, water, fire, air, and plants are immobile beings.
Dvīndriyādayastrasā: |14|
The mobile beings are from the two-sensed beings onwards.
Pan̄cēndriyāṇi |15|
The senses are five.
Dvividhāni |16
(The senses are off) two kinds.
Nirvr̥tyupakaraṇē dravyēndriyam|17|
The physical sense consists of accomplishment (of the organ itself) and means or instruments –
(its protects the environment).
Labdhyupayōgau bhāvēndriyam |18|
The psychic sense consists of attainment and consciousness.
Sparśana-rasana-ghrāṇa-cakṣu:-Śrōtrāṇi |19|
Touch, taste, smell, sight, and hearing (are the senses).
Sparśa-rasa-gandha-varṇa-śabdāstadarthā: |20|
Touch, taste, smell, color, and sound are the objects of the senses.
Śrutamanindriyasya |21|
Scriptural knowledge is the province of the mind.
Vanaspatyantānāmēkam |22|
Up to the end of plants (there is only) one sense.
Kr̥mi-pipīlikā-bhramara-manuṣyādīnāmēkaikavr̥d'dhāni |23|
The worm, the ant, the bee, and the man, etc., have each one more sense than the preceding one.
San̄jñina: Samanaskā: |24
The five-sensed beings with minds are called samjñi jîvas.
Vigrahagatau karmayōga: |25|
In transit from one body to another, (there is) vibration of the karmic body only.
Anuśrēṇi Gati: |26|
Transit (takes place) in rows (straight lines) in space.
Avigrahā jīvasya |27|
The movement of a (liberated) soul is without a bend.
Vigrahavatī ca sansāriṇa: Prāk caturbhya: |28
The movement of the transmigrating souls is with bend also prior to the fourth instant
Ēkasamayāavigrahā |29|
Movement without a bend (takes) one instant
Ēkaṁ dvau trīnvānāhāraka: |30|
For one, two, or three instants (the soul remains)non-assimilative.
Sammūrcchana- garbhōpapādājanma |31|
Birth is by spontaneous generation, from the uterus or in the special bed.
Sacitta-śīta-sanvr̥tā: Sētarā miśrāścaikaśasta- dyōnaya: |32|
Living matter, cold, covered, their opposites, and their combinations are the nuclei severally.
Jarāyujāṇḍaja-pōtānāṁ garbha: |33|
Uterine birth is of three kinds, umbilical (with a sac covering), incubatory (from an egg), and
unumbilical (without a sac covering1).
Dēvanārakāṇāmupapāda: |34|
The birth of celestial and infernal beings is (by instantaneous rise) in special beds2.
1 Some are born with the outer covering of the embryo. Children and calves are born with such outer coverings. The chickens etc. are born from eggs. The young ones of the deer, the cubs, etc. are born without any covering. Their limbs are perfected at the time of birth, and they are immediately active. The birth of celestial and infernal beings is (by instantaneous rise) in special beds2. 2 The celestial beings are born in box beds and the infernal beings
in bladders hung from the ceilings of the holes in hell.
Śēṣāṇāṁ sam'mūrcchanam |35|
The birth of the rest is by spontaneous generation
Audārika-vaikriyikāhāraka-taijasa-kārmaṇāni śarīrāṇi |36|
The gross, the transformable, the projectable or assimilative, the luminous (electric), and the
karmic are the five types of bodies
Paraṁ paraṁ sūkṣmam |37|
(The bodies are) more and more subtle successively.
Pradēśatōasaṅkhyēyaguṇaṁ prāk taijasāt |38|
Prior to the luminous body, each has innumerable times the number of space-points of the
previous one
Anantaguṇē parē |39|
The last two have infinite fold (space-points).
Apratīghātē |40|
(The last two are) without impediment.
Anādisambandhē ca |41
(These are of)the beginning-less association also.
Sarvasya |42|
(These two are associated) with all.
Tadādīni bhājyāni yugapadēkasminnācaturbhya: |43|
Commencing with these, up to four bodies can be had simultaneously by a single soul.43
Nirupabhōgamantyam |44|
The last is not the means of enjoyment.
Garbha-sammūrcchanajamādya m |45|
The first is of uterine birth and spontaneous generation.
Aupapādikaṁ vaikriyikam |46|
The transformable body originates by birth in special beds
Labdhipratyayaṁ ca |47|
Attainment is also the cause (of its origin).
aijasamapi |48|
The luminous body also (is caused by attainment).
Śubhaṁ viśud'dhamavyāghāti cāhārakaṁ pramattasanyatasyaiva |49|
The projectable body, which is auspicious and pure and without impediment, originates in the saint of
the sixth stage only
Nāraka-sam'murcchinō napunsakāni |50
The infernal beings and the spontaneously generated are of the neuter sex.
Na dēvā: |51|
The celestial beings are not (of neuter sex).
Śēṣāstrivēdā: |52|
The rest are of three sexes (signs).
Aupapādika-caramōttama-dēhāsaṅkhyēyavarṣāyuṣōanapavartyāyuṣa: 53.
The lifetime of beings born in special beds, those with final, superior bodies and those of
innumerable years, cannot be cut short.
chapter III The Lower World and the Middle World
111-THE LOWER WORLD AND THE MIDDLE WORLD The infernal regions—Sufferings of infernal beings —Their maximum lifetime —The continents and the oceans—The regions and the mountain chains—The lakes on the moun tains and the rivers —The extent of the regions —The two aeons, viz. the ascending and the descending cycles of time —Lifetime of human beings —The human regions The Aryans and the Barbarians—The regions of labour and enjoyment—The maximum and the minimum life time of human beings and animals,
Ratna-śarkarā-bālukā-paṅka-dhūma-tamō-mahātama:Prabhā bhūmayō ghanāmbu-vātākāśa-pratiṣṭhā: Saptādhōadha: |1|
The lower world consists of seven earths* one below the other, surrounded by three kinds of air and space.Ratna, ªarkarâ, Vâlukâ, Pañka, Dhûma, Tamah and
Mahâtamah – the word prabhâ is taken with each of these.
Tāsu trinśatpan̄cavinśati-pan̄cadaśa-daśa-tri-p
an̄cōnaika-naraka śata-sahasrāṇi-pan̄ca caiva yathākramam 2.
In these (earths) there are thirty hundred thousand, twenty-five hundred thousand, fifteen
hundred thousand, ten hundred thousand, three hundred thousand, one hundred thousand less five and only five infernal abodes, respectively.
Nārakā nityāśubhatara lēśyā pariṇāma-dēha-vēdanā-vikriyā: |3|
The thought-coloration, environment, body, suffering, and shape of the body (or deeds) are
incessantly more inauspicious in succession among the infernal being.s
Parasparōdīrita-du:Khā: |4|
They cause pain and suffering to one another
Saṅkliṣṭā-surōdīrita-du:Khāśca prāk caturthyā: |5|
Pain is also caused by the incitement of malevolent asurkumâras prior to the fourth earth.
Tēṣvēka-tri-sapta-daśa-saptadaśa-dvāviṁśati-trayastriṁśatsāgarōpamā sattvānāṁ parā sthiti: |6|
In these infernal regions, the maximum duration of life of the infernal beings is one, three, seven, ten, seventeen, twenty-two, and thirty-three sâgaropamas.
7.ஜம்பு-த்வீப லாவணோதாதய; சுப நாமானோ த்வீப ஸமுத்ரா.Jambūdvīpa-lavaṇōdādaya: Śubhanāmānō dvīpasamudrā: |7|
இந்த நடுவுலகில் நல்ல(auspicious) பெயர்களை உடைய ஜம்புத்வீபம் முதலான தீபங்களும்(continents) லவண சமுத்திரம் முதலான சமுத்திரங்களும் (oceans)இருக்கின்றன.
Dvirdvi rviṣkambhā: Pūrva-pūrvaparikṣēpiṇō valayākr̥taya: |8|
(அந்த தீப சமுத்திரங்கள்) வளையல் போல வட்ட வடிவமாகவும் தனக்கு முந்தைய தீபங்களை வளைத்து கொண்டிருப்பதாகவும் இரண்டு இரண்டு மடங்கு அகலம் உடையனவாகவும் இருக்கின்றன.
Tanmadhyē mērunābhirvr̥ ttō yōjana-śatasahasra-viṣkambhō jambūdvīpa:9.
தந்மத்யே மேரு நாபீர் வ்ருத்தோ யோஜந சத ஸஹஸ்ர விஷ்கம்போ ஜம்பபூத்வீப ::
அந்த தீப சமுத்திரங்களில் மத்தியில் ஜம்புத்வீபம் உள்ளது அது நாபியை தொப்புள் போல மேரு மலையையும் சூரிய மண்டலம் போல வட்டவடிவமான தாகவும் ஒரு லட்சம் யோசனை விஸ்தீரணம் உடையதாக இருக்கிறது.
Bharata-haimavata-hari-vidēha-ramyaka-hairaṇyavatairāvatavarṣā: Kṣētrāṇi 10.
பரத ஹைமவத ஹரி விதேஹ ரம்யக ஹைரண்யவத ஐராவதம வர்ஷா: க்ஷேத்ராணி:
பரத வருஷம், ஹைமவத வருஷம், ஹரி வருஷம், விதேக வருஷம் , ரம்யக வருஷம், ஹைரண்வத வருஷம், ஐராவத வர்ஷம் என ஏழு சேத்திரங்கள் இருக்கின்றன.
Tadvibhājina: Pūrvāparāyatā himavanmahāhimavanniṣadha-nīla-rukmi-śikhariṇō varṣadharaparvatā11
.தத்விபாஜிந பூர்வாபராயதா ஹிமவந் மஹா ஹிமவந் நிஷித நீல ருக்மி சிகரிணோ வர்ஷதர பர்வதா::
அந்த பரதம் முதலான ஏழு க்ஷேத்ரங்களையும் பிரிப்பது கிழக்கு மேற்கில் நீண்டுள்ள ஹிமவான், மகா ஹிமவான்,நீடத, நீல, ருக்மி,சிகரி என்னும் ஆறு குலாசல மலைத் தொடர்கள் ஆகும்.
Hēmārjuna-tapanīya-vaiḍūrya-rajata-hēmamayā:12.
ஹேமார்ஜுந தபனனீய வைடூர்ய ரஜத ஹெமமயா:
(மேற்கூறிய ஆறு மலைத்தொடர்களும் முறையே) பொன் வெள்ளி தங்கம் நீளம் வெள்ளி பொன் ஆகிய நிறங்களை கொண்டதாக இருக்கின்றன.
Maṇivicitrapāśrvā upari mūlē ca tulyavistārā:13.
மணிவிசிர்த பார்ச்வா உபரிமூலே ச துல்ய விஸ்தாரா ::
அந்த மலைகள் அனேக வித மணிகள் பொருந்திய பக்கங்களையும் மேலேயும் கீழேயும் மற்றும் நடுவிலும் சமமாக ஒரே அளவை உடையனவாக இருக்கின்றன.
7.ஜம்பு-த்வீப லாவணோதாதய; சுப நாமானோ த்வீப ஸமுத்ரா.Jambūdvīpa-lavaṇōdādaya: Śubhanāmānō dvīpasamudrā: |7|
இந்த நடுவுலகில் நல்ல(auspicious) பெயர்களை உடைய ஜம்புத்வீபம் முதலான தீபங்களும்(continents) லவண சமுத்திரம் முதலான சமுத்திரங்களும் (oceans)இருக்கின்றன.
Dvirdvi rviṣkambhā: Pūrva-pūrvaparikṣēpiṇō valayākr̥taya: |8|
(அந்த தீப சமுத்திரங்கள்) வளையல் போல வட்ட வடிவமாகவும் தனக்கு முந்தைய தீபங்களை வளைத்து கொண்டிருப்பதாகவும் இரண்டு இரண்டு மடங்கு அகலம் உடையனவாகவும் இருக்கின்றன.
Tanmadhyē mērunābhirvr̥ ttō yōjana-śatasahasra-viṣkambhō jambūdvīpa:9.
தந்மத்யே மேரு நாபீர் வ்ருத்தோ யோஜந சத ஸஹஸ்ர விஷ்கம்போ ஜம்பபூத்வீப ::
அந்த தீப சமுத்திரங்களில் மத்தியில் ஜம்புத்வீபம் உள்ளது அது நாபியை தொப்புள் போல மேரு மலையையும் சூரிய மண்டலம் போல வட்டவடிவமான தாகவும் ஒரு லட்சம் யோசனை விஸ்தீரணம் உடையதாக இருக்கிறது.
Bharata-haimavata-hari-vidēha-ramyaka-hairaṇyavatairāvatavarṣā: Kṣētrāṇi 10.
பரத ஹைமவத ஹரி விதேஹ ரம்யக ஹைரண்யவத ஐராவதம வர்ஷா: க்ஷேத்ராணி:
பரத வருஷம், ஹைமவத வருஷம், ஹரி வருஷம், விதேக வருஷம் , ரம்யக வருஷம், ஹைரண்வத வருஷம், ஐராவத வர்ஷம் என ஏழு சேத்திரங்கள் இருக்கின்றன.
Tadvibhājina: Pūrvāparāyatā himavanmahāhimavanniṣadha-nīla-rukmi-śikhariṇō varṣadharaparvatā11
.தத்விபாஜிந பூர்வாபராயதா ஹிமவந் மஹா ஹிமவந் நிஷித நீல ருக்மி சிகரிணோ வர்ஷதர பர்வதா::
அந்த பரதம் முதலான ஏழு க்ஷேத்ரங்களையும் பிரிப்பது கிழக்கு மேற்கில் நீண்டுள்ள ஹிமவான், மகா ஹிமவான்,நீடத, நீல, ருக்மி,சிகரி என்னும் ஆறு குலாசல மலைத் தொடர்கள் ஆகும்.
Hēmārjuna-tapanīya-vaiḍūrya-rajata-hēmamayā:12.
ஹேமார்ஜுந தபனனீய வைடூர்ய ரஜத ஹெமமயா:
(மேற்கூறிய ஆறு மலைத்தொடர்களும் முறையே) பொன் வெள்ளி தங்கம் நீளம் வெள்ளி பொன் ஆகிய நிறங்களை கொண்டதாக இருக்கின்றன.
Maṇivicitrapāśrvā upari mūlē ca tulyavistārā:13.
மணிவிசிர்த பார்ச்வா உபரிமூலே ச துல்ய விஸ்தாரா ::
அந்த மலைகள் அனேக வித மணிகள் பொருந்திய பக்கங்களையும் மேலேயும் கீழேயும் மற்றும் நடுவிலும் சமமாக ஒரே அளவை உடையனவாக இருக்கின்றன.
Jambūdvīpa-lavaṇōdādaya: Śubhanāmānō dvīpasamudrā: |7|
Jambûdvîpa, Lavaòoda, and the rest are the continents and the oceans with auspicious names.
Dvirdvi rviṣkambhā: Pūrva-pūrvaparikṣēpiṇō valayākr̥taya: |8|
(These) are of double the diameter of the preceding ones and circular in shape, each encircling the
immediately preceding one.
Tanmadhyē mērunābhirvr̥ ttō yōjana-śatasahasra-viṣkambhō jambūdvīpa:9.
In the middle of these oceans and continents is Jambûdvîpa, which is round and which is one
hundred thousands yojanas in diameter. Mount Meru is at the centre of this continent like the
navel in the body.
Bharata-haimavata-hari-vidēha-ramyaka-hairaṇyavatairāvatavarṣā: Kṣētrāṇi 10
Bharata, Haimavata, Hari, Videha, Ramyaka, Hairaòyavata, and Airâvata are the seven regions.
Tadvibhājina: Pūrvāparāyatā himavanmahāhimavanniṣadha-nīla-rukmi-śikhariṇō varṣadharaparvatā 11.
The mountain chains Himavan, Mahâhimavan, Niºadha, Nîla, Rukmi, and ªikhari, running east
to west, divide these regions.
Hēmārjuna-tapanīya-vaiḍūrya-rajata-hēmamayā:12.
They are of golden, white, like purified gold, blue, silvery, and golden in colour.
Maṇivicitrapāśrvā upari mūlē ca tulyavistārā:13.
The sides (of these mountains) are studded with various jewels, and the mountains are of equal
width at the foot, in the middle and at the top.
Padma-mahāpadma-tigin̄cha-kēsari-mahāpuṇḍarīka-puṇḍarīkā hradāstēṣāmupari14. .
Prathamō yōjana-sahasrāyāmastadard'dhaviṣkambhō hrada: |15.
Daśa-yōjanāvagāha:
Padma, Mahâpadma, Tigiñcha, Keºari, Mahâpundarîka, and Pundarîka are the lakes on
the tops of these (mountains).
Daśa-yōjanāvagāha:16.
The first lake is 1,000 yojanas in length and half of it in breadth
Tanmadhyē yōjanaṁ puṣkaram17.
The depth is ten yojanas
Taddviguṇa-dviguṇā hradā: Puṣkarāṇi ca18.
In the middle of this first lake, there is a lotus of the size of one yojana.
Tatrivāsin'yō dēvya: Śrī-hrīṁ-dhr̥ti-kīrti-bud'dhi-lakṣmya: Palyōpamasthitaya: Sasāmānikapariṣatkā19.
The lakes as well as the lotuses are of double the magnitude.
Gaṅgā-sindhu-rōhidrōhitāsyā-harid'dharikāntā sītā-sītōdā-nārī-narakāntā- suvarṇa-rupyakūlā-raktā-raktōdā: Saritastanmadhyagā:20.
In these lotuses live the nymphs called ªrî, Hrî, Dhºti, Kîrti, Buddhi and Lakºmî, whose lifetime is
one palya and who live with Sâmânikas and Pâriºatkas.
The Gangâ, the Sindhu, the Rohit, the Rohitâsyâ,the Harit, the Harikântâ, the Sîtâ, the Sîtodâ, the Nâri, the Narakântâ, the Suvaròakûlâ, the
Rûpyakûlâ, the Raktâ, and the Raktodâ are the rivers flowing across these regions.
Dvayōrdvayō: Pūrvā: Pūrvagā:21.
The first of each pair flows eastwards
Śēṣāstvaparagā:22.
The rest are the western rivers.
Caturdaśa-nadī- sahasra-parivr̥tā gaṅgā-sindhvādayō nadya23.
The Gangâ, the Sindhu, etc. are rivers having 14,000 tributaries.
Bharata: Ṣaḍviṁśa-pan̄ca-yōjana-śata-vistāra: Ṣaṭ caikōnavinśati-bhāgā yōjanasya24.
Bharata is 526 6/19 yojanas in width.
Tad dviguṇa-dviguṇa-vistārā varṣadhara-varṣā vidēhāntā:25.
The mountains and the regions are double in width up to Videha.
Uttarā dakṣiṇa-tulyā: |26.
Those in the north are equal to those in the south.
Bharatairāvatayōrvad'dhihrasau ṣaṭsamayābhyāmutsarpiṇyavasarpiṇībhy27
In Bharata and Airâvata there is a rise and fall (regeneration and degeneration) during the six
periods of the two aeons of regeneration and degeneration..
Tābhyāmaparā bhūmayōavasthitā: |28.
The regions other than these are stable.
Ēka-dvi-tri-palyōpama-sthitayō haimavataka-hārivarṣaka-daivakuravakā:29.
The human beings in Haimvata, Hari and Devakuru are of one, two and three palyas
respectively.
Tathōttarā:30
The condition is the same in the north.
Vidēhēṣu saṅkhyēyakālā:31.
In Videhas the lifetime is numerable years.
Bharatasya viṣkambhō jambūdvīpasya navatiśatabhāg32.
The width of Bharata is one hundred and ninetieth
1/190 ( ) part of that of Jambûdvîpa.
Dvirdhātakīkhaṇḍē33.
In Dhâtakikhanda it is double.
Puṣkarārd'dhē ca |34.
In the (nearest) half of Puºkaradvîpa also.
Prāgmānuṣōttarānmanuṣyā:35.
(There are) human beings up to Mânuºottara.
Āryā mlēcchāśca36.
The civilized people and the barbarians.
Bharatairāvata-vidēhā: Karma 37
Bharata, Airâvata, and Videha excluding Devakuru
and Uttarakuru, are the regions of labour.
Nr̥sthitī parāvarē tripalyōpamāntarmuhūrtē |38.
The maximum and the minimum periods of lifetime of human beings are three palyas and
antarmuhûrta.
Tiryagyōnijānāṁ ca39
These are the same for the animals.
CHAPTER IV The Celestial Beings
Dēvāścaturṇikāyā: |1|
The celestial beings are of four orders (classes).
Āditastriṣu pītāntalēśyā: |2|
The colouration of thought of the first three classes is up to yellow
Daśāṣṭa-pan̄ca-dvādaśavikalpā: Kalpōpapannaparyantā: |3|
They are of ten, eight, five and twelve classes up to the Heavenly beings (kalpavâsis).
Indra-sāmānika-trāyastrinśa-pāriṣadātmarakṣa-lōkapālānīka-prakīrṇakābhiyōgyakilviṣikāścaikaśa: |4|
There are ten grades in each of these classes of celestial beings, the Lord (Indra), his Equal, the
Minister, the courtiers, the bodyguards, the police, the army, the citizens, the servants, and the
menials.
Trāyastrinśa-lōkapālavaryā vyantarajyōtiṣkā: |5
The Peripatetic and the Stellar devas are without the ministers and the police.
Pūrvayōrdvīndrā: |6|
In the first two orders there are two lords.
Kāyapravīcārā ā aiśānāt |7|
Up to Aiºsâna Kalpa they enjoy copulation.
Śēṣā: Sparśa-rūpa-śabda-mana: Pravīcārā: |8|
The others derive pleasure by touch, sight, sound and thought
Parēapravīcārā: |9
The rest are without sexual desire.
Bhavanavāsinōasura-nāga-vidyutsuparṇāgni-vāta-stanitōdadhi-dvīpa-dikkumārā: |10|
The Residential devas comprise Asura, Nâga, Vidyut, Suparòa, Agni, Vâta, Stanita, Udadhi,
Dvîpa and Dikkumâras.
Vyantarā: Kinnara-kimpuruṣa-mahōraga-gandharva-yakṣa-rākṣasa-bhūta-piśācā:[11]
The Peripatetic devas comprise Kinnara, Kimpuruºa, Mahoraga, Gandharva, Yakºa,
Râkºasa, Bhûta, and Piºâca classes.
Jyōtiṣkā: Sūryācandramasau graha-nakṣatra-prakīrṇaka- tārakāśca |12|
The Stellar (luminary) devas comprise the sun, the moon, the planets, the constellations, and the
scattered stars.
Mērupradakṣiṇā nityagatayō nr̥lōkē |13|
In the human region they are characterized by incessant motion around Meru.
Tatkr̥ta: Kāla-vibhāga: |14|
The divisions of time are caused by these.
Bahiravasthitā: |15|
They are stationary outside.
Vaimānikā: |16|
The Heavenly beings (Vaimânikâh).
Kalpōpapannā: Kalpātītāśca |17|
Those born in the kalpas1 and beyond the kalpas.
Uparyupari |18|
.One above the other.
Saudharmaiśāna-sānatkumāra-māhēndra-brahma-brahmōttara-lāntava-kāpiṣṭhaśukra- mahāśukra-śatāra-sahasrārēṣvānata-prāṇatayōrāraṇācyutayōrnavasu graivēyakēṣu vijaya-vaijayanta-jayantāparājitēṣu sarvārthasid'dhau ca 19
The kalpas are the habitations of devas from Saudharma prior to Graiveyakas. Refer to sutra and 23. In Saudharma, Aiºâna, Sânatkumâra, Mâhendra, Brahma, Brahmottara, Lântava, Kâpiºtha, ªukra,
Mahâºukra, ªatâra, Sahasrâra, in Ânata, Prâòata, Âraòa, Acyuta, in Navagraiveyakas, in Vijaya,
Vaijayanta, Jayanta, Aparâjita and in Sarvârthasiddhi also.
Sthiti-prabhāva-sukha-dyuti-lēśyā-viśud'dhīndriyāvadhi-viṣayatōadhikā: |20|
There is an increase with regard to the lifetime, power, happiness, brilliance, purity in thoughtcolouration, the capacity of the senses, and range of clairvoyance.
Gati-śarīra-parigrahābhimānatō hīnā: |21|
(But) there is a decrease in regard to motion, stature, attachment, and pride.
Pīta-padma-śukla-lēśyā dvi-tri-śēṣēṣu |22|
In two, three and the rest (they are of) yellow, rose (pink) and white thought-complexions.
Prāggraivēyakēbhya: Kalpā: |23|
Prior to Graiveyakas are the kalpas.
Brahmalōkālayā laukāntikā: |24|
Brahmaloka is the abode of Laukântikas
Sārasvatāditya- vahn'yaruṇa-gardatōya-tuṣitāvyābādhāriṣṭāśca |25|
They are Sârasvata, Âditya, Vahni, Aruòa, Gardatoya, Tuºita, Avyâbâdha and Ariºta (groups)
Vijayādiṣu dvicaramā: |26|
In Vijaya and the others the devas are of two final births.
Aupapādika-manuṣyēbhya: Śēṣāstiryagyōnaya: |27|
The beings other than celestial, infernal and human beings are animals.
Sthitirasura-nāga-suparṇa-dvīpa-śēṣāṇāṁ sāgarōpama-tripalyōpamārd'dhahīnamitā: |28|
The lifetime of Asura, Nâga, Suparòa, and Dvîpa kumâras and the rest of the Residential devas is
one sâgaropama, three palyas, two and a half palyas, two palyas, and one and a half palyas.
Saudharmaiśānayō: Sāgarōpamēadhikē |29|
In Saudharma and Aiºâna Kalpas the maximum lifetime is a little over two sâgaropamas.
Sānatkumāra-māhēndrayō: Sapta |30
. In Sânatkumâra and Mâhendra seven. .
Tri-sapta-navaikādaśa- trayōdaśa-pan̄cadaśabhiradhikāni tu |31|
But more by three, seven, nine, eleven, thirteen and fifteen.
Āraṇācyutādū-rvnamēkaikēna navasu graivēyakēṣu vijayādiṣu sarvārthasid'dhau ca |32|
Above Âraòa and Acyuta, in Navagraiveyakas,Vijaya, etc. and Sarvârthasiddhi, it is more and
more by one sâgara.
Aparā palyōpamamadhikam |33|
The minimum is a little over one palyopama.
Parata: Parata: Pūrvāpūrvāanantarā |34|
The maximum of the immediately preceding is the minimum of the next one (kalpa).diately preceding is the minimum of the next one (kalpa).
Nārakāṇāṁ ca dvitīyādiṣu |35|
The same with regard to infernal beings from the second infernal region onwards.
Daśavarṣasahasrāṇi prathamāyām |36|
Ten thousand years in the first.
Bhavanēṣu ca |37|
In the Residential regions also.
Vyantarāṇāṁ ca |38|
Of the Peripatetic also.
Parā palyōpamamadhikam |39|
The maximum is a little over one palyopama.
Jyōtiṣkāṇāṁ ca |40|
Of the Stellar devas2 also.
Tadaṣṭabhāgōaparā |41|
The minimum is one-eighth of it. .
Laukāntikānāmaṣṭau sāgarōpamāṇi sarvēṣām ||42||
Eight sâgaropamas for all Laukântikas.
Chapter v The Category of the Non-Living
Ajīvakāyā dharmādharmākāśapudgalā: |1|
Dravyāṇi |2|
Jīvāśca |3|
Nityāvasthitān'yarūpāṇi |4|
Rūpiṇa: Pudgalā: |5|
Ā ākāśādēkadravyāṇi |6|
Niṣkriyāṇi ca |7|
Asaṅkhyēyā: Pradēśā dharmādharmaikajīvānām |8
Ākāśasyānantā: |9|
Saṅkhyēyāsaṅkhyēyāśca pudgalānām |10|
Nāṇō: |11|
Lōkākāśēavagāha: |12|
Dharmādharmayō: Kr̥tsnē |13|
Ēkapradēśādiṣu bhājya: Pudgalānām |14|
Asaṅkhyēya bhāgādiṣu jīvānām |15|
Pradēśasanhāra-visarpābhyāṁ pradīpavat |16|
Gati-sthityupagrahau dharmādharmayōrupakāra: |17|
Ākāśasyāvagāha: |18|
Śarīra-vāg-mana:-Prāṇāpānā: Pudgalānām |19|
Sukha-du:Kha-jīvitamaraṇōpagrahāśca |20|
Parasparōgrahō jīvānām |21|
Vartanā-pariṇāma-kriyā: paratvāparatvē ca kālasya |22|
Sparśa-rasa-gandha-varṇavanta: Pudgalā: |23|
Śabda-bandha-saukṣmya-sthaulya-sansthāna-bhēdatamaśchāyātapōdyōtavantaśca |24|
Aṇava: Skandhāśca |25|
Bhēda-saṅghātēbhya: Utpadyantē |26|
Bhēdādaṇu: |27|
Bhēda-saṅghātābhyāṁ cākṣuṣa: |28|
Sad dravya-lakṣaṇam |29|
Utpāda-vyaya-dhrauvya-yuktaṁ sat |30|
Tadbhāvāvyayaṁ nityam |31| |
Arpitānarpitasid'dhē: |32|
Snigdha-rūkṣatvād bandha: |33|
Na jaghan'yaguṇānām |34|
Guṇasāmyē sadr̥śānām |35|
Dvayadhikādi-guṇānāṁ tu |36|
Bandhēadhikau pāriṇāmikau ca |37|
Guṇaparyayavad dravyam |38|
Kālaśca |39|
Sōanantasamaya: |40|
Dravyāśrayā nirguṇā guṇā: |41|
Tadbhāva: Pariṇāma: |42
The non-soul substances (bodies) are the medium of motion, the medium of rest, space and matter.1
These (four) are substances (dravyas).2
The souls also (are substances).3
(The substances are) eternal, fixed in number and colorless (non-material).4
Things that have form constitute matter(pudgalas).5
The substances (mentioned in the first sutra) up to space are indivisible wholes (i.e. each is one single continuum).6
These three (the medium of motion, the medium of rest, and space) are also without activity
(movement).7
There are innumerable points of space in the medium of motion, the medium of rest, and in each
individual soul.8
The units of space are infinite.9
(The space-points) of forms of matter are numerable and innumerable also.10
(There are) no space-points for the atom (indivisible unit of matter).11
(These substances – the media of motion and rest,the souls and the forms of matter) are located in
the space of the universe.12
The media of motion and rest pervade the entire universe-space13
The forms of matter occupy (inhabit) from one unit of space onwards.14
The souls inhabit from one of innumerable parts of the universe-space.15
(It is possible) by the contraction and expansion of the space-points (of a soul) as in the case of the
light of a lamp.16
The functions of the media of motion and rest are to assist motion and rest respectively.17
(The function) of space (is to) provide accommodation.18
(The function) of matter (is to form the basis) of the body and the organs of speech and mind and
respiration.19
(The function of matter is) also to contribute to pleasure, suffering, life and death of living beings20
(The function) of souls is to help one another.21
Assisting substances in their continuity of being(through gradual changes), in their modifications,
in their movements and in their priority and nonpriority in time, are the functions of time.22
The forms of matter are characterized by touch,taste, smell and colour.
Sound, union, fineness, grossness, shape, division,darkness, image, warm light (sunshine), and cool23
light (moonlight) also (are forms of matter).24
Atoms and molecules (are the two main divisions of matter).25
(Moleules) are formed by division (fission), union(fusion), and division-cum-union.26
The atom (is produced only) by division (fission).27
(Molecules produced) by the combined action of division (fission) and union (fusion) can be
perceived by the eyes.28
Existence (being or sat) is the differentia of a substance.29
Existence is characterized by origination,disappearance (destruction) and permanence.30
Permanence is indestructibility of the essential nature (quality) of the substance1.31
(The contradictory characteristics are established)from different points of view.32
Combination of atoms takes place by virtue of greasy (sticky) and dry (rough) properties
associated with them.33
(There is) no combination between the lowest degrees of the two properties.34
(There is no combination) between equal degrees of the same property.}35
But (there is combination) between degrees different by two units.36
In the process of combination the higher degrees transform the lower ones.37
That which has qualities and modes is a substance.38
Time also (is a substance). 39
It (conventional time) consists of infinite instants.40
Those, which have substance as their substratum and which are not themselves the substratum of other attributes, are qualities.41
The condition (change) of a substance is a mode.42
chapter 6 Influx of Karma
VI - INFLUX OF KARMA Page 167 Activity—Influx—The two types ofinflux —The twenty-five activities * —Differentiation of influx as intense, mild, etc. Thesubstrata ofthe living and thenon-living —Causes ofthe influx of specific karmas, viz. obscuring, feeling, deluding, infernal life, animal life, human life, celestial life, name, Tirthamkara namf, status-determining and obstructive
Kāya-vāṛ-mana: Karmayōga: |1|
Sa āsrava: |2|
Śubha: Puṇyasyāśubha: Pāpasya |3|
Sakaṣāyākaṣāyayō: Sāmparāyikēryāpathayō: |4|
Indriya-kaṣāyāvrata-kriyā: Pan̄ca-catu:-Pan̄ca-pan̄cavinśatisaṅkhyā: Pūrvasya bhēdā: |5|
Tīvra-manda-jñātājñāta-bhāvādhikaraṇa-vīrya- viśēṣēbhyastadviśēṣa: |6|
Adhikaraṇaṁ jīvājīvā: |7|
Ādyaṁ sanrambha-samārambhārambha-yōga-kr̥ta- kāritānumata-kaṣāya- viśēṣaistristristriścatuścaikaśa: |8|
Nirvartanā-nikṣēpa-sanyōga- nisargā dvi-caturdvi-tribhēdā: Param |9|
Tatpradōṣa-nihnava- mātsaryāntarāyāsādanōpaghātā jñāna-darśanā-varaṇayō: |10|
Du:Kha-śōka-tāpākrandana-vadha-paridēvanān'yātma-parōbhayasthān'yasadvēdyasya |11|
Bhūta-vratyanukampā-dāna-sarāgasanyamādi-yōga:Kṣānti:Śaucamiti sadvēdyasya 12
Kēvali-śruta-saṅgha-dharma-dēvāvarṇavādō darśanamōhasya |13| Kaṣāyōdayāttīvrapariṇāmaścāritramōhasya |14|
Bahvārambha-parigrahatvaṁ nārakasyāyuṣa: |15
Māyā tairyagyōnasya |16|
Alpārambha-parigrahatvaṁ mānuṣasya |17|
Svabhāvamārdavaṁ ca |18|
Ni:Śīla-vratatvaṁ ca sarvēṣām |19|
Sarāgasanyama sanyamāsanyamākāma-nirjarā-bālatapānsi daivasya |20|
Samyaktvaṁ ca |21|
Yōgavakratā visamvādanaṁ cāśubhasya nāmna: |22|
Tadviparītaṁ śubhasya |23|
Darśana-viśud'dhirvinayasampannatā-śīlavratēṣvanatīcārō-abhīkṣṇajñānōpayōga-sanvēgau śaktitastyāga-tapasī-sādhusamādhirvaiyāvr̥tyakaraṇamar'hadācārya-bahuśruta-pravacanabhaktirāvaśyakā-parihāṇirmārgaprabhāvanā-pravacanavatsalatvamiti tīrthaṅkaratvasya |24|
Parātma-nindā-praśansē sadasadguṇōcchādanōdbhāvanē ca nīcairgōtrasya |25|
Tadviparyayō nīcairvr̥ttyanutsēkau cōttarasya |26|
Vighnakaraṇamantarāyasya |27|
Influx of Karma
1.The action of the body, the organ of speech and the mind is called yoga (activity).
2. It (this threefold activity) is influx (âsrava).
3. Virtuous activity is the cause of merit (puòya) and wicked activity is the cause of demerit (pâpa).
4. (There are two kinds of influx, namely) that of persons with passions, which extends
transmigration, and that of persons free from passions, which prevents or shortens it.
5. The subdivisions of the former are the five senses,the four passions, non-observance of the five vowsand twenty-five activities.1
6. Influx is differentiated on the basis of intensity or feebleness of thought-activity, intentional or
unintentional nature of action, the substratum and its peculiar potency.
7. 1 A literal meaning of the text would read as follows: ‘The subdivisions of the former are senses, the passions, the nonobservance of the vows and the activities, which are of five, four, five and twenty-five kinds respectively.’
8. The living and the non-living constitute the substrata.
9. The substratum of the living is of 108 kinds.2 Literal version. The substratum of the living is planning tocommit violence, preparation for it, and commencement of it, by activity, doing, causing it done, and approval of it, and issuing from the passions, which are three, three, three, and four respectively. Production, placing, combining and urging are the substratum of the non-living.
10. Spite against knowledge, concealment of knowledge, non-imparting of knowledge out of
envy, causing impediment to acquisition of knowledge, disregard of knowledge, and
disparagement of true knowledge, lead to the influx of karmas which obscure knowledge and
perception.
11.Suffering, sorrow, agony, moaning, injury, and lamentation, in oneself, in others, or in both, lead to the influx of karmas which cause unpleasant feeling.
12. Compassion towards living beings in general and the devout in particular, charity, asceticism with attachment etc. (i.e. restraint-cum-non-restraint,involuntary dissociation of karmas without effort, austerities not based on right knowledge),contemplation, equanimity, freedom from greed –these lead to the influx of karmas that causepleasant feelin
13. Attributing faults to the omniscient, the scriptures, the congregation of ascetics, the true religion, and the celestial beings, leads to the influx of faithdeluding karmas.
14. Intense feelings induced by the rise of the passions cause the influx of the conduct-deluding karmas.
15. Excessive infliction of pain, and attachment cause the influx of karma which leads to life in the infernal regions.
16. Deceitfulness causes the influx of life-karma leading to the animal and vegetable world.
17. Slight injury and slight attachment cause the influx of life-karma that leads to human life.
18. Natural mildness also (leads to the same influx).
19. Non-observance of the supplementary vows, vows,etc. causes the influx of life-karmas leading to birth among all the four kinds of beings (conditions of existence).
20. Restraint with attachment, restraint-cum-nonrestraint, involuntary dissociation of karmas, and austerities accompanied by perverted faith, cause the influx of life-karma leading to celestial birth.
21.Right belief also (is the cause of influx of life-karma leading to celestial birth).
22. Crooked activities and deception cause the influx of inauspicious physique-making karmas.
23. The opposites of these (namely straightforward activity, and honesty or candour) cause the influx of auspicious physique-making karmas.
24. The influx of Tîrthamkara name-karma is caused by these sixteen observances, namely, purity of right faith, reverence, observance of vows and supplementary vows without transgressions, ceaseless pursuit of knowledge, perpetual fear of the cycle of existence, giving gifts (charity), practising austerities according to one’s capacity,removal of obstacles that threaten the equanimity of ascetics, serving the meritorious by warding off evil or suffering, devotion to omniscient lords, chief preceptors, preceptors, and the scriptures, practice of the six essential daily duties, propagation of the teachings of the omniscient, and fervent affection for one’s brethren following the same path.
25. Censuring others and praising oneself, concealing good qualities present in others and proclaiming noble qualities absent in oneself, cause the influx of karmas which lead to low status.
26. The opposites of those mentioned in the previous sutra, and humility and modesty, cause the influx of karmas which determine high status.
27. Laying an obstacle is the cause of the influx of obstructive karmas.
chapter 7 The Five Vows
VII THE FIVE VOWS The fivefold vow—Small and great vows—Five observances for each vow—Contemplations on the consequences of the sins —Definitions of the five sins —The two kinds of votaries, the householder and the homeless ascetic —The supplementary vows—Passionless end—The transgressions of the vows and the minor vows—Gift and its effects.
Himsāanr̥ta-stēyābrahma-parigrahēbhyō viratirvratam |1|
Desisting from injury, falsehood, stealing, unchastity, and attachment, is the (fivefold) vow
Dēśa-sarvatōaṇumahatī |2|
(The vow is of two kinds), small and great, from its being partial and complete.
Tatsthairyārtham bhāvanā: Pan̄ca pan̄ca |3|
For the sake of strengthening the vows, there are five observances1 for each of these.
Vāgmanōguptīryādānanikṣēpaṇa-samityālōkitapāna-bhōjanāni pan̄ca |4|
Control of speech, control of thought, regulation of movement, care in taking and placing things or objects, and examining food or drink, are five.
Krōdha-lōbha-bhīrutva-hāsya-pratyākhyānān'yanuvīcibhāṣaṇaṁ ca pan̄ca |5|
Bhâvanâ is generally rendered as contemplation or meditation. But from what follows ‘observance’ may be taken as a better rendering
Śūn'yāgāra-vimōcitāvāsa-parōparōdhākaraṇa-bhaikṣyaśud'dhi- sad'dharmāvisamvādā: Pañca |6
Giving up anger, greed, cowardice or fearfulness, and jest, and speaking harmless words are five
Strīrāgakathāśravaṇa-tanmanōharāṅganirīkṣaṇa pūrvaratānusmaraṇa-vr̥ṣyēṣṭarasa-svaśarīrasanskāra tyāgā: Pañca |7|
Residence in a solitary place, residence in a deserted habitation, causing no hindrance to
others, acceptance of clean food, and not quarreling with brother monks, are five
Manōjñāmanōjñēndriyaviṣaya-rāga-dvēṣavarjanāni pañca |8|
Giving up listening to stories that excite attachment for women, looking at the beautiful
bodies of women, recalling former sexual pleasure, delicacies stimulating amorous desire, and
adornment of the body constitutes five.
Himsādiṣvihāmutrāpāyāvadyadarśanam |9|
Giving up attachment and aversion for agreeable and disagreeable objects of the five senses
constitutes five
Du: Khamēva vā |10|
Or sufferings only (result from injury etc.).
Maitrī-pramōda-kāruṇya-mādhyasthāni ca sattva-guṇādhika-kliśyamānā-vineyēṣu 11.
Benevolence towards all living beings, joy at the sight of the virtuous, compassion and sympathy for the afflicted, and tolerance towards the insolent and ill-behaved
Jagatkāyasvabhāvauvā samvēga-vairāgyārtham |12|
Or the nature of mundane existence (the universe) and the body (may also be contemplated) in order to cultivate awe at the misery of worldly existence and detachment to worldly things
Pramattayōgātprāṇavyaparōpaṇaṁ himsā 13
The severance of vitalities out of passion is injury.
Asadabhidhānamanr̥tam |14|
Speaking what is not commendable is falsehood
Adattādānaṁ stēyam |15|
Taking anything that is not given is stealing.
Maithunamabrahma |16
Copulation is unchastity
Mūrchā parigraha: |17|
Infatuation is attachment to possessions.
Ni:Śalyō vratī |18|
The votary is free from stings
Agāryanagāraśca |19|
The householder and the homeless ascetic are the two kinds of votaries
Aṇuvratōagārī |20|
One who observes the small vows is a householder
Digdēśānarthadaṇḍavirati-sāmāyika-prōṣadhōpavāsōpabhōga-paribhōga- parimāṇātithisamvibhāgavrata-sampannaśca |21|
Abstaining from activity with regard to directions, country, and purposeless sin, periodical
concentration, fasting at regular intervals, limiting consumable and non-consumable things, and
partaking of one’s food after feeding an ascetic, are the minor or supplementary vows.
Māraṇāntikīṁ sallēkhanāṁ jōṣitā |22|
The householder courts voluntary death at the end of his life.
Śaṅkā-kāṅkṣā-vicikitsā an'yadr̥ṣṭipraśansā-sanstavā: Samyagdr̥ṣṭēratīcārā: |23|
Doubt in the teachings of the Jina, desire for worldly enjoyment, repugnance or disgust at the
afflicted, admiration for the knowledge and conduct of the wrong believer, and praise of wrong
believers, are the five transgressions of the right believer.
Vrataśīlēṣu pañca pañca yathākramam |24|
There are five, five transgressions respectively for the vows and the supplementary vows.
Bandha-vadhacchēdātibhārārōpaṇānnapānanirōdhā: |25|
Binding, beating, mutilating limbs, overloading, and withholding food and drink.
Mithyōpadēśa-rahōbhyākhyāna-kūṭalēkhakriyā-n'yāsāpahāra-sākāramantrabhēdā: |26|
Perverted teaching, divulging what is done in secret, forgery, misappropriation, and proclaiming
others’ thoughts.
Stēnaprayōga-tadāhr̥tādāna-virud'dharājyātikrama-hīnādhikamānōnmāna- pratirūpakavyavahārā: |27|
Prompting others to steal, receiving stolen goods, under-buying in a disordered state, using false weights and measures, and deceiving others with artificial or imitation goods.
Paravivāhakaraṇētvarikā-parigr̥hītāparigr̥hītāgamanānaṅgakrīḍā-kāmatīvrābhinivēśā: |28|
Bringing about marriage, intercourse with an unchaste married woman, cohabitation with a
harlot, perverted sexual practices, and excessive sexual passion
Kṣētra-vāstu-hiraṇya-suvarṇa-dhana-dhān'ya-dāsī-dāsa-kupyapramāṇātikramā: |29|
Exceeding the limits set by oneself with regard to cultivable lands and houses, riches such as gold and silver, cattle and corn, men and women servants, and clothes.
Ūrdhvādhastiryag-vyatikrama-kṣētravr̥d'dhi-smr̥tyantarādhānāni |30|
Exceeding the limits set in the directions, namely upwards, downwards and horizontally, enlarging the boundaries in the accepted directions, and forgetting the boundaries set, are the five
transgressions of the minor vow of direction.
Ānayana-prēṣyaprayōga-śabda-rūpānupāta-pudgalakṣēpā: |31
Sending for something outside the country of one’s resolve, commanding someone there to do thus, indicating one’s intentions by sounds, by showing oneself, and by throwing clod etc.
Kandarpa-kautkucya-maukharyā-samīkṣyādhikaraṇō-pabhōgaparibhōgānarthakyāni |32|
Vulgar jokes, vulgar jokes accompanied by gesticulation, garrulity, unthinkingly indulging in
too much action, keeping too many consumable and non-consumable objects, are the five transgressions of the vow of desisting from unnecessary sin.
Yōga-duṣpraṇidhānānādara-smr̥tyanupasthānāni |33|
Misdirected three-fold activity, lack of earnestness, and fluctuation of thought, are the five
transgressions of concentration.
Apratyavēkṣitāpramārjitōtsargādāna-sanstarōpakramaṇānādara-smr̥tyanupasthānāni |34|
Excreting, handling sandalwood paste, flowers etc., and spreading mats and garments without inspecting and cleaning the place and the materials, lack of earnestness, and lack of concentration
Sacitta-sambandha-sam'miśrābhiṣava-du:Pakvāhārā: |35|
Victuals containing (one-sensed) organisms, placed near organisms, mixed with organisms, stimulants, and ill-cooked food.
Sacittanikṣēpāpidhāna-paravyapadēśa-mātsaryakālātikramā: |36|
Placing the food on things with organisms such as green leaves, covering it with such things, food of another host, envy, and untimely food.
Jīvita-maraṇāśansā-mitrānurāga-sukhānubandha-nidānāni |37|
Desire for life, desire for death, recollection of affection for friends, recollection of pleasures, and constant longing for enjoyment
Anugrahārthaṁ svasyātisargō dānam |38|
Charity is the giving of one’s wealth to another for mutual benefit.
Vidhi-dravya-dātr̥-pātra-viśēṣāttadviśēṣa: |39|
The distinction with regard to the effect of a gift consists in the manner, the thing given, the nature of the giver, and the nature of the recipient.
CHAPTER VIII BONDAGE OF KARMA
Karma’s Inflow VIII BONDAGE OF KARMA Causes of bondage of karmas—Other views of bondage refuted —The four types of bondage—The eight main types and the subtypes of karmas—Duration of karmas—Fruition of karmas—Shedding of karmas—Pervasion by karmic molecules —Space-bondage of karmas—Karmas which constitute merit—Karmas which constitute demerit
Mithyādarśanāvirati-pramāda-kaṣāya-yōgā bandhahētava: |1|
Wrong belief, non-abstinence, negligence, passions, and activities are the causes of bondage.
Sakaṣāyatvājjīva: Karmaṇō yōgyān pudgalānādattē sa bandha: |2|
The individual self attracts particles of matter which are fit to turn into karma, as the self is
actuated by passions. This is bondage.
Prakr̥ti-sthityanubhāga-pradēśāstadvidhaya: |3|
Bondage is of four kinds according to the nature or species of karma, duration of karma, fruition of karma, and the quantity of space-points of karma.
Ādyō jñānadarśanāvaraṇa-vēdanīya-mōhanīyāyurnāma-gōtrāntarāyā: |4|
The type-bondage is of eight kinds, knowledge obscuring,perception-obscuring, feeling-producing, deluding, life-determining, name-determining(physique-making), status-determining, and obstructive karmas
Pañca-nava-dvayaṣṭāvinśati-caturdvi catvārinśad dvi-pañcabhēdā yathākramam |5|
The subdivisions are five, nine, two, twenty-eight,four, forty-two, two, and five kinds respectively
Mati-śrutāvadhi-mana:Paryaya-kēvalānām |6
Karmas which obscure sensory knowledge,scriptural knowledge, clairvoyance, telepathy, and
omniscience, are the five kinds of knowledgeobscuring karmas
Cakṣuracakṣuravadhi-kēvalānāṁ nidrā-nidrānidrā-pracalā-pracalāpracalā–styānagr̥d'dhayaśca 7|
The four karmas that cover ocular perception, nonocular intuition, clairvoyant perception, and perfect perception, sleep, deep sleep, drowsiness (sleep in sitting posture), heavy drowsiness (intense sleep in sitting posture), and somnambulism (committing cruel deeds in sleep), are the nine subtypes of perception-covering karmas.
Sadasadvēdyē |8|
The two karmas which cause pleasant feelings and unpleasant feelings respectively are the two
subtypes of feeling-producing karmas.
Darśana-cāritra-mōhanīyākaṣāyakaṣāya-vēdanīyākhyāstridvi-nava-ṣōḍaśabhēdā: Samyaktva-mithyātva-tadubhayān'yakaṣāya-kaṣāyau hāsya-ratyarati-śōka-bhaya-jugupsā-strīpunnapunsakavēdā anantānubandhyapratyākhyānapratyākhyāna- san̄jvalana-vikalpāścaikaśa: Krōdha māna-māyā-lōbhā:9
The deluding karmas are of twenty-eight kinds. These are the three subtypes of faith-deluding karmas1, the two types of conduct-deluding karmas 1 The three subtypes of faith-deluding karmas are wrong belief, mixed right and wrong belief, and right belief slightly clouded by wrong belief. which cause (and which are caused by) the passions and quasi-passions, the subtypes of the passions2 and the quasi-passions3 being sixteen and nine respectively.
Nārakatairyagyōna-mānuṣa-daivāni |10|
The life-karmas determine the quantum of life in the states of existence as) infernal beings, plants and animals, human beings, and celestial beings.
Gati-jati-sarira.gopa.ga-nirma.a-bandhana-sa.ghata-sansthana-sanhanana-
sparsa-rasa-gandha-var.anupuvryagurulaghupaghata-paraghatatapodyotocch
vasa-vihayogataya: Pratyekasarira-trasa-subhaga-susvara- subha-suk.ma-
paryapti-sthiradeya-yasa:Kirti-setara.i tirthankaratvam ca |11|
The passions are four – anger, pride, deceitfulness, and greed. Each of these four is further divided into four classes, namely that which leads to infinite births, that which hinders partial abstinence, that which disturbs complete self-restraint, and that which interferes with perfect conduct. Thus the passions make up sixteen. 3 The quasi-passions are nine, namely laughter, liking, disliking,sorrow, fear, disgust, the male sex-passion, the female sex-passion,and the neuter sex-passion.The name (physique-making) karmas comprise the state of existence, the class, the body, the chief and secondary parts, formation, binding (union),molecular interfusion, structure, joint, touch, taste,odour, colour, movement after death, neither heavynor light, self-annihilation, annihilation by others,emitting warm splendour, emitting cool lustre,respiration, gait, individual body, mobile being,amiability, a melodious voice, beauty of form,minute body, complete development (of the organs),firmness, lustrous body, glory and renown, and the opposites of these (commencing from individual body), and Tîrthakaratva.
Uccairnicaisca |12|
The high and the low.
Dāna-lābha-bhōgōpabhōga-vīryāṇām |13|
The obstructive karmas are of five kinds,obstructing the making of gifts, gain, enjoyment of
consumable things, enjoyment of non-consumable things, and effort (energy).
Āditastisr̥ṇāmantarāyasya ca trinśatsāgarōpama-kōṭīkōṭya: Parā sthiti: |14|
The maximum duration of the three main types(primary species) from the first and obstructive
karmas is thirty sâgaropama kotîkotî
Saptatirmōhanīyasya |15|
Seventy sâgaropama kotîkotî is the maximum duration of the deluding karmas.
Vinśatirnāmagōtrayō: |16|
Twenty sâgaropama kotîkotî is the maximum duration of the name-karma and the statusdetermining karma
Trayastrinśatsāgarōpamāṇyāyuṣa: |17|
Thirty-three sâgaropamas is the maximum duration of life.
Aparā dvādaśa muhūrtā vēdanīyasya |18|
The minimum duration of the feeling-producing karma is twelve muhûrtas.
Nāmagōtrayōraṣṭau |19|
The minimum duration of the name-karma and the status-determining karma is eight muhûrtas.
Śēṣāṇāmantarmuhūrtā |20|
The minimum duration of the rest is up to one muhûrta
Vipākōanubhava: |21|
Fruition is the ripening or maturing of karmas.
Sa yathānāma |22|
(The nature of) fruition is according to the names of the karmas.
Tataśca nirjarā |23|
After fruition (enjoyment), the karmas fall off or disappear.
Nāmapratyayā: Sarvatō yōgaviśēṣāt-sūkṣmaikakṣētrāvagāhasthitā: Sarvātmapradēśēṣvanantānantapradēśā: |24|
The karmic molecules of infinite times infinite space-points always pervade in a subtle form the
entire space-points of every soul in every birth. And these are absorbed by the soul because of its
activity
Sadvēdya-śubhāyurnāma-gōtrāṇi puṇyam |25|
The good variety of feeling-producing karmas, and the auspicious life, name, and status-determining
karmas constitute merit (puòya).
Atōan'yatpāpam |26|
The remaining varieties of karma constitute demerit.
CHAPTER IX STOPPAGE AND SHEDDING OF KARMA ஸம்வரம் நிர்ஜாரா
Āsrava-nirōdha: Samvara: |1|
The obstruction of influx is stoppage (samvara).
Sa gupti-samiti-dharmānuprēkṣā-parīṣahajaya-cāritrai: |2|
Stoppage (is effected) by control, carefulness,virtue, contemplation, conquest by endurance, and
conduct.
Tapasā nirjarā ca |3|
By penance (austerity) dissociation also.
Samyagyōganigrahō gupti: |4|
Curbing activitIiryā-bhāṣaiṣaṇādāna-nikṣēpōtsargā: Samitaya: |5|
Walking, speech, eating, lifting and laying down, and depositing waste products constitute the fivefold regulation of activities.
Uttamakṣamā-mārdavārjava-śauca-satya-sanyama-tapastyāgākin̄can'ya- brahmacaryāṇi dharma: |6|
Supreme forbearance, modesty, straightforwardness,purity, truthfulness, self-restraint, austerity,
renunciation, non-attachment, and celibacy constitute virtue or duty.
Anityāśaraṇa-sansāraikatvān'yatvāśucyāsrava-sanvara-nirjarā-lōka-bōdhidurlabha-dharmasvākhyātattvānucintana-manuprēkṣā: |7|
Reflection is meditating on transitoriness, helplessness, transmigration, loneliness, distinctness,
impurity, influx, stoppage, dissociation, the universe, rarity of enlightenment, and the truth
proclaimed by religion.
Mārgāccyavana-nirjarārtham pariṣōḍhavyā: Parīṣahā: |8|
The afflictions are to be endured so as not to swerve from the path of stoppage of karmas and for
the sake of dissociation of karmas.
Kṣutpipāsā-śītōṣṇadanśamaśaka-nāgn'yārati-strī-caryā-niṣadyā- śayyākrōśa-vadha-yācanā alābha-rōga-tr̥ṇasparśa-mala- satkārapuraskāra-prajñā̕jñānādarśanāni |9|
Hunger, thirst, cold, heat, insect bites, nakedness, absence of pleasures, women, pain arising from
roaming, the discomfort of postures, uncomfortable couch, scolding, injury, begging, lack of gain,
illness, the pain inflicted by blades of grass, dirt, reverence, and honor (good as well as bad
reception), (conceit of) learning, despair or uneasiness arising from ignorance, and lack of faith
(are the twenty-two hardships).
Sūkṣmasāmparāya-chadmasthavītarāgayōścaturdaśa |10|
Fourteen afflictions occur in the case of the saints in the tenth and twelfth stages
Ēkādaśa jinē |11|
Eleven afflictions occur to the Omniscient Jina.
Bādarasāmparāyē sarvē |12|
All the afflictions arise in the case of the ascetic with gross passions.
Jñānāvaraṇē prajñāajñānē |13|
Extraordinary learning and ignorance are caused by knowledge-covering karmas.
Darśanamōhāntarāyayōradarśanābhau |14|
Misbelief and lack of gain are caused by faithdeluding
and obstructive karmas.
Cāritramōhē nāgn'yārati-strī-niṣadyākrōśa- yācanā-satkārapuraskārā: |15|
(The afflictions of) nakedness, absence of pleasures,woman, sitting posture, reproach, begging, and reverence and honour, are caused by conductdeluding karmas
Vēdanīyē śēṣā: |16|
The other afflictions are caused by feeling karmas.
Ēkādayō bhājyā yugapadēkasminnaikōnavinśatē: |17|
The afflictions can occur simultaneously from one to nineteen.
Sāmāyikacchēdōpa-sthāpanā-parihāraviśud'dhi-sūkṣmasāmparāya-yathākhyātamiti cāritram |18|
Equanimity, reinitiation, purity of non-injury,slight passion, and perfect conduct are the five
kinds of conduct.
Anaśanāvamaudarya-vr̥ttiparisaṅkhyāna-rasaparityāga-viviktaśayyāsana-kāyaklēśā bāhyaṁ tapa: |19|
(The external austerities are) fasting, reduced diet, special restrictions for begging food, giving up
stimulating and delicious dishes, lonely habitation,and mortification of the body.
Prāyaścitta-vinaya-vaiyāvr̥ttya-svādhyāya-vyutsarga-dhyānān'yuttaram |20|
Expiation, reverence, service, study, renunciation, and meditation are internal austerities.
Nava-caturdaśa-pan̄cadvibhēdā yathākramaṁ prāgdhyānāt |21
Prior to meditation, these are of nine, four, ten,five, and two kinds respectively
Ālōcanā-pratikramaṇa-tadubhaya-vivēka-vyutsarga-tapaśchēda parihārōpasthāpanā: |22|
Confession, repentance, both, discrimination,giving up attachment to the body, penance,
suspension, expulsion, and reinitiation.
Jñāna-darśana-cāritrōpacārā: |23|
Reverence to knowledge, faith, conduct, and the custom of homage.
Ācāryōpādhyāya-tapasvi- śaikṣya-glāna-gaṇa-kula-saṅgha-sādhu-manōjñānām 24.
Respectful service to the Head (âcârya), the preceptor, the ascetic, the disciple, the ailing
ascetic, the congregation of aged saints, the congregation of disciples of a common teacher, the
congregation of the four orders (of monks, nuns, laymen, and laywomen), the long-standing ascetic,and the saint of high reputation.
Vācanā-pr̥cchanānuprēkṣāmnāya-dharmōpadēśā: ||25||
Teaching, questioning, reflection, recitation, and preaching.
Bāhyābhyantarōpadhyō: |26|
Giving up external and internal attachments.
Uttamasanhananasyaikāgracintānirōdhō dhyānamāntarmuhūrtāt |27|
The concentration of thought on one particular object is meditation. In the case of a person with the best
physical structure or constitutĀrtta-raudra-dharmya–śuklāni | 28|
The painful (sorrowful), the cruel, the virtuous(righteous), and the pure.
Parē mōkṣahētū |29|
The last two are the causes of liberation.
Ārttamamanōjñasya samprayōgē tadviprayōgāya smr̥ti-samanvāhāra: |30|
On the contact of disagreeable objects, thinking again and again for their removal is the first kind
of sorrowful concentration.
Viparītaṁ manōjñasya |31|
The contrary in the case of agreeable objects.
Vēdanāyāśca |32|
In the case of suffering from pain also.
Nidānaṁ ca |33|
The wish for enjoyment also.
Tadavirata-dēśavirata-pramattasanyatānām |34|
These occur in the case of laymen with and without small vows and non-vigilant ascetics.
Hinsāanr̥ta-stēya-viṣayasamrakṣaṇēbhyō raudramavirata-dēśa-viratayō: |35
Cruel concentration relating to injury, untruth,stealing, and safeguarding of possessions occurs in
the case of laymen with and without partial vows.
Ājñāpāya-vipāka-sansthāna-vicayāya dharmyam |36|
The contemplation of objects of revelation,misfortune or calamity, fruition of karmas, and the
structure of the universe is virtuous concentration.
Śuklē cādyē pūrvavida: |37|
The first two types of pure concentration are attained by the saints well-versed in the pûrvas.
Parē kēvalina: |38|
The last two arise in the omniscients.
Pr̥thaktvaikatvavitarka-sūkṣmakriyāpratipāti-vyuparatakriyānivartīni |39|
(The four types of pure concentration are) that of different, scriptural, shifting, that of the single
scriptural, that of subtle activity, and that of complete destruction of activity1.
Tryēkayōga-kāya-yōgāyōgānām |40|
Of three activities, one activity, bodily activity, and no activity.
Ēkāśrayē savitarka-vīcārē pūrvē |41|
The first two types are based on one substratum and are associated with scriptural knowledge and shifting
1 Pºathaktvavitarka, ekatvavitarka, sûkºmakriyâpratipâti and vyuparatakriyânivarti are the Sanskrit names of the four types of pure concentration.
Avīcāraṁ dvitīyam- 42.
The second type is free from shifting.Vitarka is scriptural knowledge.
Vitarka: Śrutam |43|
Vīcārōartha-vyan̄jana-yōgasaṅkrānti: |44|
Vicâra is shifting with regard to objects, words and activities.
Samyagdr̥ṣṭi-śrāvaka-viratānanta-viyōjaka-darśanamōhakṣapakōpaśamakōpaśāntamōha-kṣapaka-kṣīṇamōha-jinā: Kramaśōasaṅkhyēya-guṇa nirjarā: |45|
The dissociation of karmas increases innumerable folds from stage to stage in the ten stages of the right believer, the householder with partial vows, the ascetic with great vows, the separator of the passions leading to infinite births, the destroyer of faith-deluding karmas, the suppressor of conduct deluding karmas, the saint with quiescent passions,
the destroyer of delusion, the saint with destroyed delusion, and the spiritual victor (Jina).
Pulāka-bakuśa-kuśīla-nirgrantha-snātakā nirganthā 46.
Pulâka, Bakusa, Kusîla, Nirgrantha, and Snâtaka are the passionless saints.
Sanyama-śruta- pratisēvanā-tīrtha-liṅga-lēśyōpapāda-sthāna-vikalpata: Sādhyā:47
They are fit to be described (differentiated) on the basis of differences in self-restraint, scriptural
knowledge, transgression, the period of Tîrthankara, the sign, the coloration, birth, and the state or condition.
CHAPTER X LIBERATION
Mōhakṣayājjñāna-darśanāvaraṇāntarāya-kṣayācca kēvalam |1|
Omniscience (perfect knowledge) is attained on the destruction of deluding karmas, and on the destruction of knowledge- and perception-covering
karmas and obstructive karmas.
Bandhahētvabhāvanirjarābhyāṁ kr̥tsna-karma-vipramōkṣō mōkṣa: |2|
Owing to the absence of the cause of bondage and with the functioning of the dissociation of karmas, the annihilation of all karmas is liberation
Aupaśamikādi-bhavyatvānāṁ ca |3|
(Emancipation is attained) on the destruction of psychic factors also like quietism and potentiality
An'yatra kēvala-samyaktva-jñāna-darśana-sid'dhatvēbhya: |4|
Other than infinite faith, infinite knowledge, infinite perception, and infinite perfection.
Tadanantaramūrdhvaṁ gacchatyālōkāntāt |5
Immediately after that the soul darts up to the end of the universe.
Pūrvaprayōgādasaṅgatvād bandhacchēdāttathāgatipariṇāmācca |6|
As the soul is previously impelled, as it is free from ties or attachment, as the bondage has been
snapped, and as it is of the nature of darting upwards.
Āvid'dhakulālacakravad vyapagatalē pālābuvadēraṇḍabījavadagni-śikhāvacca |7|
Like the potter’s wheel, the gourd devoid of mud, the shell of the castor-seed, and the flame of the
candle.
Dharmāstikāyābhāvāt |8|
As there is no medium of motion
Kṣētra-kāla-gati-liṅga-tīrtha-cāritra-pratyēkabud'dhabōdhita-jñānāvagāhanāntarasaṅkhyālpabahutvata: Sādhyā: |9| ।
The emancipated souls can be differentiated with reference to the region, time, state, sign, type of
Arhat, conduct, self-enlightenment, enlightened by others, knowledge, stature, interval, number, and numerical comparison.
ti tattvārthasutrē mōkṣaśāstrē daśamōadhyāya:
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