ijLijksixzgks thokuke~ ®v glk vkpk;Z mekLokeh fojfpr rÙokFkZlw=k (vaxzsth O;k[;k Ïksr & vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4) Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi VIJAY K. JAIN Divine Blessings: Ācārya 108 Vidyānanda Muni

vkpk;Z mekLokeh fojfpr rÙokFkZlw=k (vaxzsth O;k[;k Ïksr & vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4) Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi

fodYi Vijay K. Jain Divine Blessings: Ācārya 108 Vidyānanda Muni vkpk;Z mekLokeh fojfpr rÙokFkZlw=k (vaxzsth O;k[;k Ïksr & vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4) Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi Non-Copyright This work may be reproduced, translated and published in any language without any special permission provided that it is true to the original. ISBN: 978-81-932726-2-6 Rs. 750/Published, in the year 2018, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India www.vikalpprinters.com E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun Vijay K. Jain (iv) Front cover: This popular figure depicts the universe (loka), transmigration of the soul in four states of existence till it attains liberation (mokÈa), and the main tenet – non-injury (ahiÉsā) – of the Jaina Doctrine. The text at the bottom – 'parasparopagraho jīvānām' – is sūtra 5-21 of 'Tattvārthasūtra'. It means that the function of the souls is to help one another. Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi ijLijksixzgks thokuke~ ®v glk eaxy vk'khokZn & ije iwT; fl1⁄4kUrpØorhZ 'osrfiPNkpk;Z 108 Jh fo|kuUn th eqfujkt (v) vYik{kjelafnX/a lkjoñ xw<fu.kZ;e~ A funksZ"ka garqer~ rF;a lw=kfeR;qP;rs cq/S% AA & ^i×plaxzg*] xkFkk 4@3] ì"B 585 D I VINE B L ES SINGS 1^vT>;.keso >k.ka* (vè;;u gh è;ku gSA) 1 &  j;.klkj*] xkFkk 90 vFkZ & x.kèkjksa us lw=k mls dgk gS tks vYik{kj gks] vlafnXèk gks] lkjoñ gks] xw<+fu.kZ; gks] funksZ"k gks] gsrqer~ gks vkSj rF;iw.kZ gksA lw=k dk ;g y{k.k cgqr gh egÙoiw.kZ gS vkSj vkpk;Z mekLokeh iz.khr ^rÙokFkZlw=k* ij iwjh rjg [kjk mrjrk gSA lw=k ds mDr 7 fo'ks"k.kksa dks Hkh gesa xaHkhjrkiwoZd le>uk pkfg;sA Vhdkdkj vkpk;ks± us budk cgwr foLrkjiwOkZd foospu fd;k gSA tSls fd  funksZ"k* fo'ks"k.k esa le>k;k gS fd lw=k cÙkhl nks"kksa ls jfgr gksuk pkfg, vkSj fiQj mu cÙkhl nks"kksa dks ìFkd~&ìFkd~ lksnkgj.k Li"V Hkh fd;k gS] ftls ;gk¡ ge foLrkjHk; ls ugha fy[krs gSa] ijUrq gesa mu lcdks HkyhHkk¡fr le>uk pkfg,] rHkh  rÙokFkZlw=k* dk eeksZñ?kkVu gksxkA ^rÙokFkZlw=k* dh efgek opu&vxkspj gSA yksx dgrs gSa fd mlesa  xkxj esa lkxj* Hkjk gS] ij eSa dgrk g¡w fd mlesa rks  ljlksa ds nkus esa lkxj* lek;k gSA ^rÙokFkZlw=k* bruk egku~ vkSj izkekf.kd 'kkL=k gS fd izkphudky esa rks ^'kkL=k* dk vFkZ gh  eks{k'kkL=k* yxk;k tkrk FkkA blh ds vkèkkj ij vusdkussd 'kkL=kksa dh jpuk gqbZ gSA ^vT>;.keso >k.ka* dks pfjrkFkZ djrk gqvk] dksbZ Hkh O;fDr ,d blh xzUFk ds vè;;u ls lEiw.kZ JqrKku dks ljyrk ls izkIr dj ldrk gSA ^rÙokFkZlw=k* dh fo"k;oLrq Hkh vñHkqr gS] blesa iz;kstuHkwr rÙoksa dk loZ fo"k; vk x;k gSA ;Fkk & i<epmDds i<ea] iape, tk.k iksXxya rPpa A Nês&ò lÙke vklo] vêeò , caèk .kknOOkks AA .koes laoj&f.kTtj] nges eksD[ka fo;k.kkfg A bg lÙkrPp Hkf.kna] ft.koji.khna nglqÙka AA vFkZ & izFke ds pkj vè;k;ksa esa izFke vFkkZr~ tho&rÙo dk o.kZu gS] ik¡posa vè;k; esa vtho&rÙo dk o.kZu gS] NBs&lkrosa vè;k;ksa esa (vi) Tattvārthasūtra èkekZuqjkxh Jh fot; dqekj th tSu] nsgjknwu] us ^rÙokFkZlw=k* dh vaxzsth O;k[;k izdkf'kr djk dj fo'o Hkj ds yksxksa dk egku~ midkj fd;k gSA mUgsa esjk cgqr&cgqr eaxy vk'khokZn gSA vkpk;Z fo|kuUn eqfuvDVwcj 2018 dqUndqUn Hkkjrh] ubZ fnYyh vkÏo&rÙo dk o.kZu gS] vkBosa vè;k; esa caèk&rÙo dk o.kZu gS] ukSosa vè;k; esa laoj&rÙo rFkk futZjk&rÙo dk o.kZu gS vkSj nlosa vè;k; esa eks{k&rÙo dk o.kZu gSA bl izdkj nl vè;k;ksa esa lw=kksa }kjk ftuoj&iz.khr lkr iz;kstuHkwr rÙo dgs gSaA ] ] ] Divine Blessings CONT ENT S eaxy vk'khokZn & vkpk;ZJh fo|kuUn th eqfujkt ----- (V) FOREWORD – DR. CHAKRAVARTHI NAINAR DEVAKUMAR ----- (X) PREFACE ----- (XIV) ACKNOWLEDGMENT ----- (XXVII) VIJAY K. JAIN – BIOGRAPHICAL NOTE ----- (XXIX) Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi PAGE ----4 Chapter-1 RIGHT FAITH AND KNOWLEDGE ----58 Chapter-2 CATEGORY OF THE LIVING ----111 Chapter-3 THE LOWER WORLD AND THE MIDDLE WORLD ----146 Chapter-4 THE CELESTIAL BEINGS ----178 Chapter-5 THE NON-LIVING SUBSTANCES ----232 Chapter-6 INFLUX OF KARMAS R (viii) Tattvārthasūtra ----264 Chapter-7 THE FIVE VOWS ----307 Chapter-8 BONDAGE OF KARMAS ----345 Chapter-9 STOPPAGE AND SHEDDING OF KARMAS ----405 Chapter-10 LIBERATION ----421THE 'TATTVĀRTHASŪTRA' READER Appendix ] ] ] ----322 Guide to Transliteration R List of Figures Fig.-2 – Divisions of deluding (mohanīya) karmas ----113Fig.-1 – The universe (loka) and the non-universe (aloka) ] ] ] ----420 Contents (ix) Epilogue ----466 1¬ ueks ohrjkxk; F OREWORD By Dr. Chakravarthi Nainar Devakumar 1- ¬ – 'om' – is a spiritual syllable that is generally chanted before reciting sacred texts or 'mańtra'. In Jainism, it symbolizes the five Supreme Beings – pańca parameÈÇhī. 'Namo vītarāgāya' is making obeisance to the Omniscient Supreme Being who has vanquished all attachment (rāga). Such Supreme Being has the most auspicious body – paramaudārika śarīra – and is characterized by the four infinitudes (anantacatuÈÇaya): infinite perception (darśana), infinite knowledge (jñāna), infinite bliss (sukha) and infinite energy (vīrya). He is referred to variously as the 'Arhat', 'Tīrthańkara', 'Āpta' and 'Jina'. Brevity is the Soul of the Wit. It is evident in 'Tattvārthasūtra' which captures the essence of the Jain dharma in just 357 aphorisms (sūtra) with a total word count of 2314. Its original name was also a single word, viz., 'Tattvārtha'. This sacred book is the first ever work in Sanskrit in the era of Lord Vardhamāna. It is blissfully musical to recite and an excellent reader in Sanskrit poetry of aphorisms. What is 'tattvārtha'? It is to unravel the common and uncommon threads of the intrigues of the functions of the beings in the universe. In this modern era, the use of artificial intelligence will help in better understanding of the interplay of matter and the bio-ware. 'Tattvārthasūtra' helps in understanding the origin of the natural intelligence, its trappings in the maze of the universe and its purification from the karmic matter. That substratum which happens to be You and Me, is the cornerstone of the subject. (x) Tattvārthasūtra Om namo vītarāgāya The first ever commentary of 'Tattvārthasūtra' in Sanskrit was by the venerable Svāmī Samantabhadra, a genius par excellence in philosophy, poetry, language and logic, among many other arts. No wonder his commentary called 'GandhahastimahābhāÈya' was so elaborate that its total length was about 84,000 śloka. It dealt with all aspects related to the topic with nuances of logic in depth. The need for an easy reader was felt for a few centuries. Fortunately, another genius in the human form of venerable Ācārya Pūjyapāda Devanandi appeared within three hundred years! The beautiful English book in your hand captures the Sanskrit commentary of this venerable Ācārya who called his work 'TattvārthavÃtti'. This commentary in comparison to its forerunner is of 4,000 śloka in length. Its free-flowing style is lucid and easy to comprehend. Each of the word in 'Tattvārthasūtra' is defined unequivocally and the grammar employed in each sūtra is elucidated with authoritative references. Wherever required, the commentary cites other sacred texts to substantiate the points and enhances the curiosity of the avid readers. Thus 'TattvārthavÃtti' has gained over the centuries the undisputed authority of Jain philosophy. As evident from its epilogue, the popularity of 'TattvārthavÃtti' grew among the aspirants seeking liberation from the mundane life. They found it to be the handbook of supremely condensed ambrosia of Lord Jinendra's proclamations and so gave it the honorific title of 'Sarvārthasiddhi'. In another context, this title is most apt as it is also the divine name of the highest seat of celestial life as mentioned in 'Tattvārthasūtra', 4-19 & 4-32. In this supreme celestial life, the lord (ahamindra) achieves everything without any effort (see also Ācārya Jinasena's 'Ādipurāõa', 11:114). The divinity of 'Sarvārthasiddhi' can be best understood by the fact that palm-leaf manuscripts of this scared text have been a part of libraries of major temples in Tamil Nadu. Kaluppa Bhramappa Nitve, Kolhapur, Maharashtra, brought out the second edition of 'Sarvārthasiddhi' in 1917. Prior to the Hindi translation by Pandit Phoolchandra Shastri ji for Bharatiya Jnanpith in 1990, word by word Hindi translation of 'Sarvārthasiddhi' was accomplished by Jagrup Foreword (xi) (xii) Tattvārthasūtra Sahay, Former District Magistrate and Sub-divisional Judge, Uttar Pradesh and a compendium of three volumes running over 1600 printed pages was published in 1930. As mentioned by Shri V.K. Jain in his Preface, the first ever English translation of 'Sarvārthasiddhi' by Professor S. Appandai Jain was published by the name of 'Reality' by Vira Sasana Sangha, Calcutta in 1960. This book received rave reviews from the scholars. Professor Jain hailed from a village called Tiruppanamur in my district in Tamil Nadu. The 'samādhi' of venerable BhaÇÇa Akalanka can be seen in this historical village even today. The name Appandai is the Tamil region-specific title of Lord Pārśvanātha. Professor S.A. Jain's younger brother took to digambara renunciation as Gajapati Sagar and was successful in the sallekhanā. Lest we forget, let me record the fact that Professor Jain received translation inputs from the illustrious guru, Shri Subbaiyya Sastri of Shravanabelagola Mutt, the famous historical Jain centre in south India. The English translation is a masterpiece in the annals of Jainism with scholarly erudition. The author Shri V.K. Jain is already famous in the western world thanks to his numerous English translations of sacred texts. He has already published 'Tattvārthasūtra' with a brief explanation of each aphorism. Possibly, a lesser known fact about him is that he is a bhāvalińgī, i.e., a saint in worldly attire. I dare say that I have not seen another author of Jainism in English with such an exalted spirit. The book at hand is another masterpiece for more than one reason. It carries brief Hindi translation of the aphorisms and more references from sacred books. It retains the original Sanskrit words from 'Tattvārthasūtra' in the body text thus giving an ample opportunity to the readers to enjoy the divine aroma of the sacred 'Tattvārthasūtra'. I am sure, this book will also enrich the lexicon of English language with the addition of vocabulary from 'Tattvārthasūtra'. This book will be complementary to 'Reality' by Professor Jain. Both 'Tattvārthasūtra' and 'Sarvārthasiddhi' elucidate seven-fold October 19, 2018, Vijayādaśamī New Delhi – Dr. Chakravarthi Nainar Devakumar ] ] ] Foreword (xiii) path to liberation (mokÈa) and several novel concepts on soul, five-fold knowledge systems, multiverse, biodiversity, syādvāda, co-evolution, etc., and mantra for successful evolution of individual souls. A deeper reading of various aphorisms will provide impetus for modern research in various branches of science, humanities and sociology. As a scientist of over 40 years experience, I believe that Jainism as elucidated in this book is a rich storehouse of seeds of cure for modern ails and contain novel prescriptions for accelerating UN Millennium Development Goals (MDG). I am sure, this edition will be a veritable resource book on the exalted Jain philosophy and for those pursuing research in the illustrative fields mentioned above. P R E FA C E Ācārya Umāsvāmī's 'Tattvārthasūtra' The Scripture is the Word of the Omniscient 'Tīrthańkara' or 'Āpta' or 'Lord Jina'. It is inviolable and not opposed to the two kinds of valid knowledge – direct (pratyakÈa) and indirect (parokÈa). The ancient, learned preceptors – particularly prior to the 5th or 6th century CE, have deliberately abstained from mentioning their names or lineage in the profound Scripture that they had composed. They believed that their task was just to faithfully present, for the benefit of the bhavya souls, the Word of the Omniscient Tīrthańkara. The Scripture is replete with phrases like 'vadanti jināÍ' (in Sanskrit) and 'jiõa bhaõiyam' (in Prākrit) cautioning the reader that what has been said herein is only the Word of the Omniscient Tīrthańkara. Further, they believed that the association of their names with the Scripture in no way adds to its acceptability or sanctity. Taking cue from works by the subsequent ācārya and various inscriptions, it has been established that Ācārya GÃddhpiccha is the author of 'Tattvārthasūtra'. Two other names of Ācārya GÃddhpiccha are common – Ācārya Umāsvāmī and Ācārya Umāsvāti. The digambara tradition believes that Ācārya GÃddhpiccha (Ācārya Umāsvāmī) may have been a direct disciple of Ācārya Kundakunda who graced this earth at the beginning of the Christian era. Thus, the time for Ācārya GÃddhpiccha (Ācārya Umāsvāmī) is set at the 1st century CE. rÙokFkZlw=kdrkZja x`1⁄4fiPNksiyf{kre~ A oUns x.khUaelatkreqekLokfeequh'oje~ AA I make obeisance to the lord of the congregation of ascetics, venerable, and possessor of the whisk made of the vulture-feather, Ācārya Umāsvāmī, the composer of 'Tattvārthasūtra'. rÙokFkZlw=k ds drkZ] x`1⁄4fiPN ls miyf{kr] x.khUae] Js"B] mekLokeh equh'oj dh eSa oUnuk djrk gw¡A (xiv) Tattvārthasūtra Two versions of a story, regarding the origin of 'Tattvārthasūtra', are found in Jaina literature. Once a bhavya soul, keen to tread the path to liberation, wrote on the wall of his home the following sūtra: 'darśanajñānacāritrāõi mokÈamārgaÍ'. Subsequently, he had to go out of his village for a few days for some work. In the meantime, Ācārya GÃddhpiccha (Ācārya Umāsvāmī) happened to visit his home, seeking food. On seeing the sūtra written on the wall, he prefixed it with the word 'samyak'. On his return, the bhavya soul was absolutely amazed to see the correction incorporated in the sūtra. He set about to approach the most learned Ācārya GÃddhpiccha. On finding the Ācārya, he requested him to compose the Scripture that can lead a bhavya soul to the path to liberation. And, the Ācārya composed 'Tattvārthasūtra'. The other version of the story narrates that once a certain bhavya individual, Dvaiyāka, approached Ācārya GÃddhpiccha (Ācārya Umāsvāmī) in his lonely abode and pleaded, "O Supreme Sage, tell me what is rewarding to the soul?" The Ācārya gave the propitious reply, "Liberation (mokÈa)." Dvaiyāka then asked, "What is the nature of liberation and the way to attain it?" The Ācārya explained the true nature of liberation and the way to attain it. It consists in right faith, right knowledge and right conduct, together. However, the misbelievers, without understanding the true nature of liberation, argue in many ways. Some mistake only the knowledge, without conduct, for the path to liberation. Some others mistake only the faith, and some others only the conduct, for the path to liberation. Just as the knowledge, the faith or the intake of the medicine, severally, fail to yield the desired therapeutic result, similarly, the faith, the knowledge or the conduct that together constitute the path to liberation, fail to yield the desired result of attainment of liberation if employed severally. On further questioning by Dvaiyāka, the Ācārya composed the sūtra: 'samyakdarśanajñānacāritrāõi mokÈamārgaÍ'. This sūtra became the basis for the composition of 'Tattvārthasūtra'. 'Tattvārthasūtra' is also known as 'MokÈaśāstra'; mokÈa or liberation, the ultimate good of the soul, being its subject matter. Preface (xv) 'Tattvārthasūtra' is the major Scripture that deals with the Jaina Doctrine. It expounds in form of aphorisms – sūtra – the nature of the reality, as well as the conduct that leads one to the blissful stage of liberation. Although, Prākrit was the preferred language at that time, 'Tattvārthasūtra' has been composed in Sanskrit, probably due to the onset of Sanskrit as the language for literary works. 'Tattvārthasūtra' is the first major work, dealing with the Jaina philosophy, in Sanskrit. Brief and to-the-point, 'Tattvārthasūtra' delineates beautifully the essentials of all objects-of-knowledge (jñeya). All sects of Jainas have adopted it as their main Scripture. It enjoys tremendous popularity among the philosophical as well as the spiritual seekers, worldwide. It occupies among the Jainas the same place-of-pride as 'The Bhagavad-gītā' among the Hindus, 'The Bible' among the Christians, and 'The Qurān' among the Muslims. Many Jaina devotees read it everyday, particularly so during the fasting days, i.e., the eighth and the fourteenth day of the lunar fortnight. During the ten-day festival of 'dasalakÈaõa', discourses – one chapter each day – on 'Tattvārthasūtra' are arranged in Jaina temples and devotees listen to these with great veneration. Now since the masterpiece 'Tattvārthasūtra' has been composed by Ācārya GÃddhpiccha (Ācārya Umāsvāmī) in form of aphorisms – sūtra – only the men of extraordinary brilliance and accomplishment are able to interpret and understand the full import of each sūtra. Most tenets expounded in the treatise are beyond comprehension of the men of ordinary wisdom, accustomed to seeing and believing objects with form, through worldly means that rely primarily on sensory inputs. Objects-of-knoweldge that are subtle (like drayakarma), distant in space (like Mount Meru) and distant in time (like past and future births), which are beyond direct perception of the mundane souls, are discussed extensively in 'Tattvārthasūtra'. For the benefit of future ascetics and laymen, some later learned and advanced preceptors, therefore, took upon themselves the task of elaborating, with precision, the meaning of each sūtra that comprises 'Tattvārthasūtra': (xvi) Tattvārthasūtra Ācārya Samantabhadra (circa 2nd century CE) is believed to have written an extensive commentary called 'GandhahastimahābhāÈya'. Uncertainty prevails about its existence. 'Sarvārthasiddhi' by Ācārya Pūjyapāda (circa 5th century CE) is the first and foremost extant commentary on 'Tattvārthasūtra'. 'Tattvārthavārtika' or 'Tattvārtharājavārtika' or 'Rājavārtika' by BhaÇÇākalańkadeva (circa 7th century CE) is another commentary on 'Tattvārthasūtra', marked by extraordinary philosophical precision and logical analysis. 'Tattvārthaślokavārtika' by Ācārya Vidyānanda (circa 9th century 1VS) – great logician, and composer of 'AÈÇasahsrī'. 'Tattvārthasāra' by Ācārya AmÃtacandra (circa 10th century VS). 'Tattvārthasāra' is not a direct commentary on 'Tattvārthasūtra' but an independent work, based on 'Tattvārthasūtra'. Excerpts from 'Tattvārtharājavārtika' too have been used at places. 'TattvārthavÃtti' by Ācārya Śrutasāgara (circa 16th century VS). 1 – Gregorian Year 2000 CE corresponds to Year 2057 in the Vikrama SaÉvat (VS) calendar. Ācārya Pūjyapāda's 'Sarvārthasiddhi' Ācārya Pūjyapāda's compositions have been enlightening, since last fifteen centuries, learned ascetics, scholars and the laity, on complex issues including the reality of substances and the path to liberation. He wrote in Sanskrit, in prose as well as verse forms. Over time, the language of his compositions may have lost its mass appeal but the subject matter continues to remain utterly relevant. His expositions reflect a divine understanding of the spiritual subjects and of the objects that are beyond sense-perception. Unmatched brilliance and lucidity mark his writings. Three other names of Ācārya Pūjyapāda find mention in Jaina literature: Deva, Devanandi, and Jinendrabuddhi. Ācārya Pūjyapāda was a digambara ascetic of high order, R Preface (xvii) abounding in faith, knowledge, and conduct, the three cornerstones of the path leading to liberation. He was a master grammarian and an authority on secular subjects including linguistics, poetics and Āyurveda. Ācārya Pūjyapāda was born in a Brahmin family of Karnataka. His parents were MādhavabhaÇÇa and Śridevī. Kanakagiri, a Jaina heritage centre situated at a distance of about 50 km from Mysore, Karnataka, was his abode. He lived around 5th century CE. He was a renowned Preceptor of the Nandi SaÉgha, a part of the lineage of Ācārya Kundakunda (circa 1st century BCE to 1st century CE). His writings reveal both the transcendental and the empirical points of view, and are helpful to the ascetics as well as the laity. He has expounded on the writings of Ācārya Kundakunda and Ācārya Umāsvāmī (alias Ācārya GÃddhpiccha, Ācārya Umāsvāti). Deep influence of Ācārya Samantabhadra is conspicuous in his works. That Ācārya Pūjyapāda was held in great esteem by the subsequent Jaina pontiffs is evident from the following two excerpts from the writings of learned Jaina Ācārya(s): Ācārya Jinasena in Ādipurāõa: dohuka rhFkZÑíso% drjka r=k o.;Zrs A fonq"kka okÄ~eyèoafl rhFk± ;L; opkse;e~ AA (1-52) How can one portray Ācārya Devanandi (alias Ācārya Pūjyapāda) who is like a ford-maker (Tīrthańkara, the 'World Teacher') among the poets and whose sacred articulation removes the faults of verbal expression of the scholars? Ācārya Śubhacandra in JðānārõavaÍ: vikdqoZfUr ;}kp% dk;okd~fpÙklEHkoe~ A dyÄefÄuka lks¿;a nsouUnh ueL;rs AA (1-15)ï õ We make obeisance to Ācārya Devanandi (alias Ācārya Pūjyapāda) whose expressions wash away all dirt due to the activities of the body, the speech, and the mind. (xviii) Tattvārthasūtra Preface (xix) It is mentioned in Jaina inscriptions and literature that Ācārya Pūjyapāda had the supernatural power to visit the Videha kÈetra to make obeisance to the Tīrthańkara Lord Sīmandharasvāmī. It is believed that on account of his vast scholarship and deep renunciation, his feet were worshipped by the deva and, therefore, the name Pūjyapāda (pūjya = venerable; pāda = the feet). The sacred water that anointed his feet could transform iron into gold. He used to visit holy places in celestial carriages and during one such occasion he lost his eyesight. He then composed ŚāntyaÈÇaka and regained his sight. But after this incident, he took to samādhi and relinquished his body by courting voluntary, pious and passionless death. Ācārya Pūjyapāda composed the following Jaina texts: 'Jainendra Vyākaraõa' – a comprehensive work on Sanskrit grammar, considered to be an essential reading for the student of Jaina literature. 'Sarvārthasiddhi' – an authoritative commentary on 'Tattvārthasūtra' by Ācārya Umāsvāmī, it is truly a compendium of Jaina epistemology, metaphysics and cosmology. The title 'Sarvārthasiddhi' implies that going through it one accomplishes all that is desirable; or, it is the means of attaining ineffable bliss appertaining to the liberated souls. There is no exaggeration involved in the above statement as 'Sarvārthasiddhi' is an exposition of the reality – the true nature of substances, soul and non-soul – the knowledge of which equips one to tread the path to liberation, as expounded in 'Tattvārthasūtra'. Those who read, listen to, and assimilate this exposition have in their palms the nectar of eternal bliss; in comparison, the happiness of the king-of-kings (cakravartī) and of the lord of the deva (indra) is insignificant. The treatise deals with the objects-of-knowledge that constitute the reality. There is beginningless intermingling of the soul (jīva) and the non-soul (ajīva) karmic matter, the two (xx) Tattvārthasūtra wholly independent substances. Our activities (yoga) are responsible for the influx (āsrava) of the karmic matter into the soul. Actuated by passions (kaÈāya) the soul retains particles of matter fit to turn into karmas. The taking in of the karmic matter by the soul is bondage (bandha). Obstructing fresh inflow of the karmic matter into the soul – saÉvara – and its subsequent separation or falling off from the soul – nirjarā – are two important steps in attaining the infallible, utterly pristine, sense-independent and infinitely blissful state of the soul, called liberation (mokÈa). 'Samādhitaôtram' (also known as 'Samādhiśataka') – a spiritual work consisting of 105 verses outlines the path to liberation for an inspired soul. Living beings have three kinds of soul – the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (paramātmā). The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramātmā). 'Samādhitaôtram' expounds the method of realizing the pure-soul (paramātmā), the light of supreme knowledge, and infinite bliss. It answers the vexed question, 'Who am I?' in a forceful and outrightly logical manner, in plain words. 'IÈÇopadeśa' – a concise work of 51 didactic verses leads the reader from the empirical to the transcendental, from the mundane to the sublime, through an experiential process of self-realization, rather than through a metaphysical study of the soul-nature. 'IÈÇopadeśa' unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. 'Daśabhakti' – a collection of the adoration of the essentials that help the soul in acquiring merit. The essentials include the Shower of Divine Blessings Ācārya Vidyānanda (vkpk;Z fo|kuUn) A digambara ascetic (nirgrantha muni) since last fifty-five years, Ācārya Vidyānanda (b. 1925) shuns all communication with the P IC . K IS H O R E J A IN , 5 O C T O B E R 2 0 1 8 , N E W D E L H I R Preface (xxi) Supreme Beings, the Scripture, the Perfect Conduct, and the sacred places like the Nandīśvara dvīpa. Some other works, including 'ŚāntyaÈÇaka' (hymn in praise of the sixteenth Tīrthańkara, Lord Śāntinātha), 'SārasaÉgraha', 'Cikitsāśāstra' and 'JainābhiÈeka', are also believed to have been authored by Ācārya Pūjyapāda. Lucid style, precise expression and masterly exposition of the subject accord all his compositions highly revered place in Jaina literature. What Ācārya Pūjyapāda has expounded is the word of the Omniscient Lord; his compositions are the never-setting sun that will continue to illumine the ten directions for eternity. I make obeisance humble at the holy feet of Ācārya Pūjyapāda whose pure soul had mastered the ocean that is the Scripture. external entities; he sleeps in regard to worldly undertakings but awake in regard to soul-realization. Subduing his senses through the fire of concentration, he dwells in the soul within. He meditates on the self, through the medium of the self. He meditates on the pure, effulgent soul through the instrument of his soul imbued with the 'three jewels' (ratnatraya) of the path to liberation. Established firmly in self-identity, he does not speak while speaking, does not walk while walking, and does not see while seeing. He does not deliberate for long on any task inimical to soul-knowledge. If due to any reason he must undertake some activity of speech and body, he performs it with indifference. He experiences discontent in external sense-objects and happiness in contemplation of the soul-nature. He reckons that no substance other than the soul is potent enough to either assist or obstruct the functioning of his soul. By thus renouncing attachment (rāga) and aversion (dveÈa), he has built a shield around his soul to protect it from extraneous influences. He purifies his soul by the knowledge of the soul. He is ever engaged in concentration (ekāgratā), and study of the Scripture. Concentration is attained by establishing the soul in the trio of right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), the 'three jewels' (ratnatraya) or the three limbs (ańga) of the soul; the soul essentially being the one whole (ańgī). Concentration is the only means to savour the nectar found in own soul. It is said that the study of the Scripture bears the fruit of meditation through subjugation of the senses and the passions (kaÈāya). As a rule, the study of the Scripture destroys the heap of delusion (moha). This explains his utter inclination toward the study of the Scripture. Ācārya Vidyānanda has showered me with his divine blessings whenever I took up any project involving work on the Holy Scripture. His divine blessings have had wondrous effect in making both, the process as well as the end-result, most gratifying. I make obeisance humble, by bowing my head in utter reverence, to Ācārya Vidyānanda. R(xxii) Tattvārthasūtra Grateful Word of Appreciation for My Worthy Predecessor Professor S.A. Jain In 1960, Professor S.A. Jain (1905-1976) had authored and published "Reality – English Translation of Śrī Pūjyapāda's Sarvārthasiddhi", my pride possession since last two decades. It is impossible not to marvel at the enormity of the task that he had taken upon himself; Ācārya Pūjyapāda's 'Sarvārthasiddhi' is an extremely profound Scripture dealing with complex issues, beyond comprehension of the 1ordinary men. It is mentioned in a later edition of the book that Professor Jain undertook, to do justice to the task, special training to study Sanskrit under a renowned scholar. He mustered all his energies for nearly 15 years to complete and publish the book. He sent the manuscript to well-known Jain philosophers of the time, including Prof. A. Chakravarthi, Dr. A.N. Upadhye, Dr. Hiralal Jain and Mr. S.C. Diwaker. Professor Jain avers in his Preface: "Śrī Pūjyapāda's Sarvārthasiddhi has exercised a great fascination on my mind ever since I commenced the study of this great work. Very few works of the world's literature have inspired me to the same extent or have provided equally satisfactory answers to the world's riddles, which have perplexed the greatest thinkers of all ages. No philosophical work that I know of treats of the great issues that confront humanity with the same simplicity, charm, ease and freedom. I have tried to capture the spirit of the original in thought and expression to the extent it is possible in a translation. It is extremely difficult to convey fully the spirit and charm of Sanskrit in the English language. There are turns of expression 1 – See the biographical note in the 1990 edition of the book under reference, published by Jwalamalini Trust (Regd.), 8 Venkatarama Iyer Street, Venkatapuram, Ambattur, Madras-600053. Preface (xxiii) and ways of exposition peculiar to Sanskrit, which, in a literal translation into English, would appear mechanical repetition instead of heightening the charm of the work as they do in Sanskrit. I have endeavoured to make my translation a true and faithful rendering into English of the Sanskrit original, without violating the idiom and genius of the English language..." Having experienced, first-hand, the tediousness of letterpress composing, I cannot but marvel at Professor Jain's perseverance in faultlessly producing the book not only with original Sanskrit sūtra but also with proper diacritical marks. I have unashamedly excerpted from Professor Jain's magnum opus – 'Reality' – while undertaking the present translation. Due to my overwhelming reverence for it, at many places, I had to almost reproduce full sentences from it. I had no choice; pure gold must be retained as it is. Errors committed in improper reproduction are mine; wherever I could improve upon the text, the credit goes to the foundation provided to me by my predecessor. Precious Contribution from an Authority Dr. Chakravarthi Nainar Devakumar As the present volume was nearing completion, I was scouting a scholar with deep knowledge of 'Tattvārthasūtra' and 'Sarvārthasiddhi', proficient in the Sanskrit as well as the English language and, willing to spend time with me going through the voluminous manuscript. A tall order indeed! I had known Dr. Chakravarthi Nainar Devakumar for the past couple of years and was aware of his deep interest in the Holy Scripture. Occasionally, we would exchange ideas, over phone, about a few tenets contained in sacred texts including 'Tattvārthasūtra', 'Svayambhūstotra', 'Pravacanasāra', 'IÈÇopadeśa', 'Ratnakaraõçakaśrāvakacāra' and 'Ātmānuśāsana'. His command over the Sanskrit language was evident. His rendering of 'Tattvārthasūtra', available in R (xxiv) Tattvārthasūtra form of audio clips, is flawless; only a veteran Sanskrit scholar could recite 'Tattvārthasūtra' with such ease and perfection. His distinguished educational and professional attainments leave no scope for doubt about his command over the English language. With hesitation, I asked Dr. Devakumar whether it would be possible for him to visit my home in Dehradun for a few days to help me out with the noble task. He didn't take a second to accede to my request. And, on the day the proofs were ready, he and his trusted friend, Mr. Arinjaya Jain, graced my home with their pious presence. During my English translation, I had relied primarily on the Hindi translation by Pandit Phoolchandra Shastri of the original Sanskrit text by Ācārya Pūjyapāda. Dr. Devakumar, however, checked for the correctness of my translation referring only to the original Sanskrit text by Ācārya Pūjyapāda. Reading meticulously and with deep concentration, he could mark major flaws, including typos and infelicities, attributable to my negligence, ignorance and inadequacy. I would sincerely wish to proclaim and laud Dr. Devakumar's virtues and also thank him for his committed indulgence in helping me bring out this true-to-the-original treatise but being aware that my well-meant words shall not only fail to meet with his approval but cause him unease, I better stop here. RThe Final Touch Dr. Veersagar Jain A distinguished scholar and author of several books on Jainism, Dr. Veersagar Jain, Professor of Jaina Philosophy (Jaina Darśana) at Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeetha (Deemed University), New Delhi, has willingly, joyfully and swiftly proofread the non-English portion of this work. His deep knowledge of the Sanskrit language and of the subject matter, supplemented by his sharp eye, has led to the removal of some still-remaining imperfections and inaccuracies. My humble gratitude for his final touch. R Preface (xxv) October 24, 2018, śarad pūrõimā Dehradun, India – Vijay K. Jain The Scripture (āgama) is the Word of the Omniscient Lord, elaborated upon by learned and extraordinarily accomplished ancient preceptors (pūrvācārya). It has the doctrine of non-absolutism (anekānta) as its hallmark. Each object-of-knowledge (jñeya or dharmī) comprises infinite attributes (dharma). Comprehending one particular attribute is the subject of naya or standpoint. Synthesis of different standpoints is achieved by employing the doctrine of conditional predications (syādvāda – the particle 'syāt' means 'in a way') wherein every standpoint is able to retain its relative importance. The Scripture is inviolable, reveals the true nature of reality, universally helpful to the living beings, and potent enough to destroy all forms of falsehood. It has the power to vanquish all anxieties and inquisitiveness of the knowledge-soul aspiring to tread the path to liberation. I have only tried to assimilate and then translate into English, faithfully and without adding or subtracting anything, what has already been expounded in the Scripture. Both, 'Tattvārthasūtra' and 'Sarvārthasiddhi', contain specific Jaina terms for which there are no English equivalents. One such example is the term 'manaÍparyayajñāna'. The word 'telepathy', which is grossly inadequate to portray the scope and power of manaÍparyayajñāna, has been used in the translation. To partially subvert this shortcoming, at most places, the specific Sanskrit terms are indicated along with the English translation. With a sense of fulfilment, I present this treatise in the hands of the worthy readers. The sense of fulfilment has emanated from the process rather than the product. The process has helped me in washing off, abundantly, the dirt of delusion and misapprehension that had been clinging to my soul from infinite time past. If the product does the same for even a single soul, the mission stands accomplished. ] ] ] (xxvi) Tattvārthasūtra 1fl1⁄4kUrkpk;Z iaIkwQypUae 'kkÐh (2010)] vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] lksygok¡ laLdj.k2izksegsUaedqekj tSu (1982)] HkV~Vkdyadnsofojfpre~ rÙokFkZok£rde~ (jktok£rde~)] Hkkjrh; KkuihB] ch@45&47] dukWV Iysl] ubZ fnYyh&1100013izksegsUaedqekj tSu (1949)] Jh Jqrlkxjlwfjfojfprk rÙokFkZòfÙk%] Hkkjrh; KkuihB dk'kh] nqxkZdq.M jksM] cukjl flVh4Vhdk&lEiknu & izKkJe.k eqfu vferlkxj (2018)] vkpk;Z mekLokeh fojfpr rÙokFkZlw=k] Jh/eZJqr 'kks/ laLFkku] dksVyk jksM] fiQjkstkckn] prqFkZ laLdj.k5Vhdk&lEiknu & eqfu vferlkxj (2012)] Jheñ vèrpUaelwfj fojfpr rÙokFkZlkj] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] rhljk laLdj.k6fl1⁄4kUrkpk;Z iaIkwQypUae 'kkÐh (1991)] x`1⁄4fiPN vkpk;Z iz.khr rÙokFkZlw=k] Jh x.ks'k o.khZ fnxEcj tSu laLFkku] ufj;k] okjk.klh] f}rh; laLdj.k7O;k[;kdkj & izksohjlkxj tSu (2017)] rÙokFkZlw=k iznhfidk] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&1100038fgUnh vuqokn & iaijes"Bhnkl (1971)] eks{k'kkL=k vFkkZr~ rÙokFkZlw=k] Jh fnxEcj tSu Lokè;k; efUnj VaLV] lksux<+ (lkSjk"Va)] prqFkZ laLdj.k9Vhdk & vk£;dk Jh fo'kq1⁄4efr ekrkth] lEiknu & cziajrupUn tSu ^eq[rkj* o MkWpsruizdk'k ikVuh (1974)] JheUusfepUae fl1⁄4kUrpØo£r fojfpr f=kyksdlkj] Jh 'kkfUrohj fnxEcj tSu laLFkku] Jhegkohjth (jktLFkku)10Vhdk & vk£;dk Jh fo'kq1⁄4efr ekrkth] lEiknu & MkWpsruizdk'k ikVuh (2008)] Jh;frò"kHkkpk;Z fojfpr fryks;i..kÙkh] Jh 1008 pUaeizHk fnxEcj tSu vfr'k; {ks=k] nsgjk&frtkjk (jktLFkku)] r`rh; laLdj.kACKNOWL ED GMENT All that is contained in this book has been excerpted, adapted, or translated into English from a number of authentic Jaina texts. Due care has been taken to conserve the essence of the Holy Scripture composed by the ancient preceptors (pūrvācārya). Contribution of the following publications in preparation of the present volume is gratefully acknowledged: (xxvii) 16. Chakravarti Nayanar, A. (Prof.) (2009), "Ācārya Kundakunda's Paôcāstikāya-Sāra", Bharatiya Jnanpith, 18 Institutional Area, Lodi Road, New Delhi, Third Edition. 17. Jain, S.A. (1960), "Reality : English Translation of Shri Pūjyapāda's Sarvārthasiddhi", Vira Sasana Sangha, Calcutta-37. 18. Jain, Vijay K. (Ed.) (2013), "Ācārya Nemicandra's DravyasaÉgraha – With Authentic Explanatory Notes", Vikalp Printers, Dehradun. 19. Jain, Vijay K. (Ed.) (2012), "Āchārya Kundkund's Samayasāra – with Hindi and English Translation", Vikalp Printers, Dehradun. 20. Jain, Vijay K. (2016), "Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord", Vikalp Printers, Dehradun. 21. Jain, Vijay K. (2018), "Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine", Vikalp Printers, Dehradun. 11fl1⁄4kUrkpk;Z iadSyk'kpUae 'kkÐh (2013)] ekbYyèkoy&fojfpr .k;pDdks (u;pØ)] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] ik¡pok¡ laLdj.k12MkWiUukyky tSu lkfgR;kpk;Z (2015)] vkpk;Z ftulsu fojfpr gfjoa'kiqjk.k] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] iUaegok¡ laLdj.k13MkWiUukyky tSu lkfgR;kpk;Z (2015)] vkpk;Z ftulsu fojfpr vkfniqjk.k] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] lksygok¡ laLdj.k14MkW- ,- ,umikè;s ,oa fl1⁄4kUrkpk;Z iadSyk'kpUae 'kkÐh (2014)] vkpk;Z usfepUae fl1⁄4kUrpØo£r jfpr xksEeVlkj deZdk.M] Hkkjrh; KkuihB] 18 bULVhV~;w'kuy ,fj;k] yksnh jksM] ubZ fnYyh&110003] NBk laLdj.k15izksHkkxpUae tSu ,oa iafoeydqekj lkSj;k (2006)] vkpk;Z olqufUn fojfpr olqufUn Jkodkpkj] fgUnh xzaFk dk;kZy;] 9 ghjkckx] lh ih VSad] eqacbZ&400004] izFke laLdj.k- (xxviii) Tattvārthasūtra ] ] ] VIJAY K . JAIN – B IOGRA P HI CAL NOT E Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain (b. 1951) did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. An independent researcher, Vijay K. Jain has authored several books, and translated into English a number of profound Jaina texts: Marketing Management for Small Units (1988), Management Publishing Co., Dehradun. tSu /eZ % eaxy ifjp; (1994), Management Publishing Co., Dehradun. From IIM-Ahmedabad to Happiness (2006), Vikalp Printers, Dehradun. Āchārya Umāsvāmi's Tattvārthsūtra – with Hindi and English Translation (2011), Vikalp Printers, Dehradun. Āchārya Kundkund's Samayasāra – with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Shri Amritchandra Suri's PuruÈārthasiddhyupāya – with Hindi and English Translation (2012), Vikalp Printers, Dehradun. Ācārya Nemichandra's DravyasaÉgraha – with Authentic Explanatory Notes (2013), Vikalp Printers, Dehradun. Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse (2014), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Svayambhūstotra – Adoration of the Twentyfour Tīrthańkara (2015), Vikalp Printers, Dehradun. Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord (2016), Vikalp Printers, Dehradun. Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra – The Jewelcasket of Householder's Conduct (2016), Vikalp Printers, Dehradun. Ācārya Pūjyapāda's Samādhitaôtram – Supreme Meditation (2017), Vikalp Printers, Dehradun. Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine (2018), Vikalp Printers, Dehradun. Mr. Jain is the proprietor of Vikalp Printers, a small, high-end printing and publishing firm, based in Dehradun, India. (xxix) ] ] ] O Lord Śītalanātha! The rays of your unblemished words, bathed in the cool water of passionless and ineffable peace, are more soothing to the aspirant after Truth than the paste of sandalwood, the rays of the moon, the water of the Gańgā, and the garland of pearls. Ācārya Samantabhadra's Svayambhūstotra: u 'khryk'pUnupUaej'e;ks u xkÄeEHkks u p gkj;"V;% Aõ ;Fkk euq Ls r¿s u?kokD;j'e;% 'kekEcxq Hkk%Z f'kf'kjk foif'prke ~ AA (10&1&46) lkekU;kFkZ & gs Hkxou~ ! vki Kkuh (Jh 'khryukFk Hkxoku~) dh ohrjkxebZ ty ls Hkjh gqbZ o iki&jfgr funksZ"k opu :ih fdj.ksa Hksn&Kkuh thoksa dks tSlh 'khryrk ;k lq[k&'kkfUr nsus okyh gksrh gSa ml izdkj lalkj&rki gj.k djus okyh u pUnu gS] u pUnzek dh fdj.ksa gSa] u xaxk unh dk ty gS vkSj u gh eksfr;ksa dh ekyk,¡ gSaA (xxx) Tattvārthasūtra vkpk;Z mekLokeh fojfpr rÙokFkZlw=k (vaxzsth O;k[;k Ïksr & vkpk;Z iwT;ikn fojfpr lokZFkZflf1⁄4) Ācārya Umāsvāmī's Tattvārthasūtra – With Explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi .keks vfjgark.ka .keks fl1⁄4k.ka .keks vkbfj;k.ka .keks moT>k;k.ka .keks yks, lOOk lkgw.ka lE ;X n' kZuk ; ue % lE;d~rils ue% lE ;d ~pk fj= kk; ue % lE;XKkuk; ue% vgZfRl1⁄4kpk;ksZikè;k;loZlk/qH;ks ue% AA Lo;EHkqos ueLrqH;a AA The man who acquires, through the study of the Scripture expounded by the Omniscient Lord, valid knowledge (pramāõa) – direct (pratyakÈa) and other – of the reality of substances destroys, as a rule, the heap of delusion (moha). It is instructed, therefore, to study the Scripture meticulously. Ācārya Kundakunda's Pravacanasāra: lkekU;kFkZ & izR;{k rFkk ijks{k izek.k&Kku ds }kjk ohrjkx loZK iz.khr vkxe ls inkFkks± dks tkuus okys iq#"k ds fu;e ls eksg dk lewg vFkkZr~ foijhrKku o foijhrJ1⁄4ku uk'k dks izkIr gksrk gS blfy;s ftukxe dk vPNh rjg (lE;d~) vè;;u (vH;kl) djuk pkfg;sA ft.klRFkknks vês ò iPpD[kknh g cqT>nks f.k;ek A [kh;fn eksgksoPk;ks rEgk lRFka lef/nOoa AA (1&86) 3 eks{kekxZL; usrkja HksÙkkja deZHkwHk`rke~ A Kkrkja foÜorÙokuka oUns rñxq.kyCèk;s AA INVOCATION I make obeisance to the Omniscient Lord – the promulgator of the path to liberation, the destroyer of the mountains of karmas, and the knower of the whole of reality – so that I may realize these qualities.  eaxykpj.k  eks{kekxZ ds izorZd] deZ:ih ioZrksa ds Hksnd vFkkZr~ u"V djus okys] rFkk fOk'o ds (leLr) rÙoksa ds tkuus okys (vkIr) dks muds xq.kksa dh izkfIr ds gsrq eSa iz.kke djrk gw¡ & oUnuk djrk gw¡A ] ] ] Right faith (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcārita), together, constitute the path to liberation – mokÈamārga. The word 'samyak' means 'right' or 'laudable'. It should be prefixed to each of these three words: faith (darśana), knowledge (jñāna), and conduct (cāritra). These then become right faith or belief (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcārita). With the addition of the adjective 'samyak', faith becomes 'right' or 'laudable'; faith that is knowledge-based is right faith (samyagdarśana). Knowledge of substances, the soul (jīva) and the others, as these are, is right knowledge (samyagjñāna). The use of the adjective 'samyak' with knowledge wards off faults in knowledge due to delusion (vimoha or anadhyavasāya), doubt (saÉśaya) and error (viparyaya). The knowledgeable man who is keen to demolish the causes of worldly existence, i.e., transmigration, sheds activity that engenders karmic influx; this shedding of activity is right conduct (samyakcārita). The adjective 'samyak' with conduct rules out the conduct not based on right knowledge. Etymologically, the word 'darśana' – faith – is 'that which sees', 'that RIGHT FAITH AND KNOWLEDGE C H A P T E R 1 4 lE;Xn'kZuKkupkfj=kkf.k eks{kekxZ% AA1AA 1lE;Xn'kZuKkupkfj=kkf.ko lE;Xn'kZu] lE;XKku vkSj lE;d~pkfj=k] rhuksa feydj 1eks{kekxZ%o eks{k dk ekxZ gS] vFkkZr~ eks{k dh izkfIr dk mik; gSA Tattvārthasūtra by which is seen', or just 'seeing'. The word 'jñāna' – knowledge – is 'that which knows', or 'that by which is known', or just 'knowing'. The word 'cāritra' – conduct – is 'the doer of activity', or 'that by which activity is performed', or just 'activity'. One may argue that the above definitions treat the agent (kartā) and the instrument (karaõa) as one; this is not true. It is a valid argument when, from a certain point of view, distinction is made between the transformer (pariõāmī) and the transformation (pariõāma). From another point of view, however, there is no distinction between the transformer (pariõāmī) and the transformation (pariõāma). For example, the statement, 'the fire burns the fuel by its quality of burning', stands scrutiny only when a distinction is made between the fire and its quality of burning. From another point of view, there is no difference between the fire and its quality of burning. Thus, employing the many-sided point of view – anekāntavāda – it is proper to speak of the substance (dravya) and its quality (guõa) as same, as well as different. Again, one may argue that knowledge (jñāna) must precede faith (darśana) on two counts: a) faith (darśana) is attained after acquisition of knowledge (jñāna), and b) (in Sanskrit) jñāna has less number of letters than darśana. To say that faith (darśana) is attained after acquisition of knowledge (jñāna) is not correct as the two – faith (darśana) and knowledge (jñāna) – are attained by the soul simultaneously. When the clouds disappear the heat and the light of the sun are manifested simultaneously. Similarly, when right faith is attained by the soul owing to the subsidence (upaśama), destruction (kÈaya) or destruction-cum-subsidence (kÈayopaśama) of the faithdeluding (darśanamohanīya) karmas, right sensory-knowledge (matijñāna) and right scriptural-knowledge (śrutajñāna) are attained at the same time due to the removal of wrong sensoryand scripturalknowledge. Further, as a rule, what is venerable is placed before that of fewer letters. How is right faith venerable? It is venerable as only when right faith is there, knowledge acquires the attribute 'right'. Knowledge is mentioned before conduct, for conduct issues from knowledge. 5 vè;k;&1 Release from all karmas – sarvakarmavipramokÈaÍ – is liberation (mokÈa) and the method by which it can be attained is the 'path' (mārga). The sūtra uses singular 'mārgaÍ' to indicate that all three jointly – right faith or belief (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcārita) – constitute the path to liberation. This refutes the view that each of these singly constitutes the path to liberation. Hence it must be understood that all three – right faith or belief (samyagdarśana), right knowledge (samyagjñāna), and right conduct (samyakcārita) – jointly constitute the direct path to liberation. The next sūtra defines right faith. Belief in substances, ascertained as these are, is right faith (samyagdarśana). rÙokFkZJ1⁄4kua lE;Xn'kZue~ AA2AA 1rÙokFkZJ1⁄4kuao vius&vius Lo:i ds vuqlkj inkFkks± dk tks J1⁄4ku gksrk gS og 1lE;Xn'kZue~o lE;Xn'kZu gSA 'Tattva' is the 'nature' (bhāva) of the substance (padārtha); the nature of the substance, as it is, is 'tattva'. 'Artha' means 'ascertainment'. The compound 'tattvārtha' means ascertainment of the substance, as it is. Or, 'tattvārtha' means ascertainment of the nature (bhāva) of the substance as the two, the nature (bhāva) and the substance (padārtha), are not distinct from each other. Belief in what has been ascertained as the nature of the substance is right faith (samyagdarśana). As this treatise is concerned about the path to liberation, the meaning of the word 'darśana' is taken as 'faith' or 'belief' rather than 'seeing'. Faith or 'darśana' – ascertainment of substances – is a characteristic of the soul (ātmā) and when faith becomes right it is called 6 Tattvārthasūtra 'samyagdarśana'. Right faith is the cause for the attainment of liberation (mokÈa). Right faith is the subject only of potential (bhavya) souls. Seeing is the function of the eyes and it is common to living beings; it is not appropriate to consider it helpful in the attainment of liberation (mokÈa). Right faith (samyagdarśana) is of two kinds – with-attachment (sarāga), and without-attachment (vītarāga). Right faith withattachment (sarāga samyagdarśana) is characterized by signs such as tranquility – praśama; incessant fear of worldly existence – saÉvega; compassion for the worldly beings – anukampā; and keen intellect based on the teaching of the Scripture and the preceptor – āstikya. The man with 'āstikya' believes that the substances – souls and non-souls – exist, that the universe is without beginning and end, that no entity is the creator of the universe, and that the substance undergoes transformation due to its own nature although there is the presence of the cause-and-effect (nimitta-naimittika) relationship with other substances. Right faith without-attachment (vītarāga samyagdarśana) is solely the purity of the soul. How does the right faith that concerns substances – souls and nonsouls – arise? That – samyagdarśana – is attained by intuition – svabhāva, or by acquisition of knowledge – adhigama. rfÂlxkZnfèkxek}k AA3AA 1rr~o og lE;Xn'kZu 1fulxkZr~o LoHkko ls 1oko vFkok 1vf/xekr~o nwljs ds mins'kkfn ls mRiUu gksrk gSA The word 'nisarga' means own-nature (svabhāva) and 'adhigama' means cognizance (avabodha). Both are causes. Of what? Of activity. Which activity? Origination. Origination of what? Right faith 7 vè;k;&1 (samyagdarśana). Thus, the sūtra expounds that right faith (samyagdarśana) originates from own-nature – svabhāva, and cognizance of the objects of knowledge – adhigama. Now the question arises whether right faith (samyagdarśana) entails the knowledge of the substances. If yes, then right faith (samyagdarśana) must originate only after the cognizance of the objects of knowledge – adhigama. If not, then how can one have faith without first acquiring the knowledge of the substance? There is no anomaly in this. In both cases of origination of right faith (samyagdarśana), the internal cause is the subsidence (upaśama), destruction (kÈaya), or subsidence-cum-destruction (kÈayopaśama) of faith-deluding (darśanamohanīya) karmas. When this internal cause is present, right faith (samyagdarśana) originates without teaching by others; this is the first type of right faith – originating from ownnature – nisargaja samyagdarśana. And the second type of right faith originates on acquisition of knowledge of substances, souls and nonsouls, on teaching by others; this is adhigamaja samyagdarśana. This is the difference between the two types of right faith (samyagdarśana). Thus, the first type of right faith (samyagdarśana) originates without teaching by others and the second type on teaching by others. It has been expounded that belief in the nature of the substances – 'tattvārtha' – is right faith (samyagdarśana). The next sūtra delves on the reality – the 'tattva'. thokthokÏocUèklaojfutZjkeks{kkLrÙoe~ AA4AA 1thokthokÏo cU/ laoj futZjk eks{kk%o tho] vtho] vkÏo] cU/] laoj] futZjk vkSj eks{k & ;s lkr 1rÙoe~o rÙo gaSA 8 Tattvārthasūtra The soul – jīva, the non-soul – ajīva, influx – āsrava, bondage – bandha, stoppage – saÉvara, gradual dissociation – nirjarā, and liberation – mokÈa, constitute the reality (tattva). The soul (jīva) is characterized by consciousness (cetanā). Consciousness has knowledge (jñāna), etc., as its signs. The non-soul (ajīva) has characteristics opposite to the soul (jīva). The inflow of auspicious (śubha) and inauspicious (aśubha) karmic matter into the soul is influx (āsrava). The intermingling in the same space-points (pradeśa) of the soul and the karmas is bondage (bandha). The blockage of influx (āsrava) of karmic matter into the soul is stoppage (saÉvara). Separation or falling off of a part of karmic matter from the soul is dissociation (nirjarā). The complete annihilation of all karmic matter bound with the soul is liberation (mokÈa). These are described in detail later on. The soul (jīva) is mentioned first in the sūtra as all fruits are experienced by it. The non-soul (ajīva) is mentioned next as it is of service to the soul (jīva). Influx (āsrava) is mentioned next as it concerns both the soul (jīva) and the non-soul (ajīva). Bondage (bandha) comes next as it follows influx (āsrava). As there is no bondage for one who is well shielded, hence stoppage (saÉvara) is the opposite of bondage (bandha); stoppage, therefore, is mentioned next to bondage. Dissociation (nirjarā) takes place after stoppage (saÉvara) and hence it is mentioned next. As liberation (mokÈa) is the final outcome, it is mentioned last. Merit (puõya) and demerit (pāpa) must be included in the sūtra as some learned commentators have spoken of nine categories. No, it is not necessary; these – merit (puõya) and demerit (pāpa) – are implied in influx (āsrava) and bondage (bandha). But then the mention of influx (āsrava), etc., is also unnecessary as these are included in the soul (jīva) and the non-soul (ajīva). No, it is not unnecessary. Liberation (mokÈa) is the main theme of the work so these must be mentioned. Liberation (mokÈa) is preceded by the cycle of births and 9 vè;k;&1 deaths and influx (āsrava) and bondage (bandha) are the main causes of transmigration. Stoppage (saÉvara) and dissociation (nirjarā) are the chief causes of liberation. Hence these are mentioned severally. The next sūtra is intended to avoid deviation from established conventions while referring to terms like right faith and soul, mentioned earlier. These are installed – nyāsa or nikÈepa – (in four ways) by name – nāma, representation – sthāpanā, substance and its potentiality – dravya, and actual state – bhāva. 1uke LFkkiuk aeO; Hkkor%o uke] LFkkiuk] nzO; vkSj Hkko ls 1rr~ U;kl%o mu lkr rÙoksa rFkk lE;Xn'kZukfn dk yksd O;ogkj gksrk gSA Giving a name to an object, irrespective of its qualities, for the sake of social adentity is naming – nāma. Establishing objects in things made of wood, clay, painting, dice, etc. – 'this is that' – is representation – sthāpanā . That, which will be attained by qualities or which will attain qualities, is a substance – dravya. The substance characterized by its present mode (paryāya) is its actual state – bhāva. To explain, the substance of the soul (jīva) is installed in four ways as soul-name (nāma-jīva), soul-representation (sthāpanā-jīva), soul-substance (dravya-jīva) and soul-state (bhāva-jīva). To call something the soul (jīva) irrespective of its qualities is soul-name (nāma-jīva). Representing the soul (jīva) through dice, etc. – as a living being or as a man – is soul-representation (sthāpanā-jīva). Soul-substance (dravyajīva) is of two kinds: āgama dravya-jīva and noāgama dravya-jīva. ukeLFkkiukaeO;HkkorLrUU;kl% AA5AA 10 Tattvārthasūtra The being who is proficient in, but not attending to, the Scripture dealing with the souls or the human-souls is āgama dravya-jīva. Noāgama dravya-jīva is of three kinds: the body of the knower (jñāyaka-śarīra), potential (bhāvī) and distinct from these two. Soulstate (bhāva-jīva) is of two kinds, āgama bhāva-jīva and noāgama bhāva-jīva. The soul well-versed in the Scripture dealing with the souls or the human-souls and attending to these is the āgama bhāvajīva. The soul taking the mode of a living being or the mode of a human being is the noāgama bhāva-jīva. Installation of the other substances, non-soul (ajīva), etc., must be interpreted similarly in the above mentioned four ways. Of what use is this? It is intended to establish what is desirable and refute what is irrelevant or unsuitable. Now, what is the purport of the word 'tad' – 'that'? It is intended to include both, right faith, etc., and the soul, etc., mentioned in earlier sūtra(s). What is the way of attaining knowledge about the soul and right faith, etc., elaborated through the four kinds of installation? The knowledge (of the seven categories) is attained by 1 2means of pramāõa and naya . lE;Xn'kZukfn jRu=k; vkSj thokfn rÙoksa dk 1vf/xe%o Kku] 1izek.ku;S%o izek.k vkSj u;ksa ls gksrk gSA izek.ku;Sjfèkxe% AA6AA 1 – pramāna – comprehensive knowledge 2 – naya – standpoint, particular point of view 11 vè;k;&1 The true nature of substances (soul, etc.) described in detail through the rule of installation (nāma), etc., can be ascertained through pramāõa and multitude of naya. The characteristics and divisions of pramāõa and naya are described now. Pramāõa is of two kinds, namely, for oneself (svārtha) and for others (parātha). All forms of knowledge, except scriptural knowledge, constitute pramāõa for oneself. But scriptural knowledge is of both kinds – for oneself and for others. Valid knowledge or knowledge itself constitutes pramāõa for oneself and knowledge in form of words constitutes pramāõa for others. The naya(s) are divisions of pramāõa. It is contended that naya should be mentioned first as it consists of fewer letters than pramāõa. It is not a fault. Pramāõa is mentioned first as it is of superior excellence. As a rule, excellence is invincibility. How is pramāõa of superior excellence? As pramāõa is responsible for the origin of naya, it is of superior excellence. It has been said in the Scripture that after knowing the substance with the help of pramāõa, ascertaining its one particular state or mode is naya. Secondly, the scope of pramāõa comprises all attributes of the substance. It has been said in the Scripture that pramāõa is sakalādeśa – comprehensive and absolute, and naya is vikalādeśa – partial and relative. For this reason, too, pramāõa is of superior excellence. Naya is of two kinds, dravyārthika naya and paryāyārthika naya. Paryāyārthika naya is concerned with bhāva nikÈepa – the present mode (paryāya) or actual state (bhāva) of the substance. Since bhāva nikÈepa refers to the mode (paryāya) of the substance, it is specific and falls under paryāyārthika naya. Dravyārthika naya is concerned with the other three nikÈepa – nāma, sthāpanā, and dravya – which are general in nature. Dravyārthika naya refers to the general attributes of the substance, and paryāyārthika naya to the constantly changing states or modes (paryāya) of the substance. That which has the substance as its object is the standpoint of substance – dravyārthika naya. That which has the mode (paryāya) as its object is the standpoint of modes – paryāyārthika naya. Both the substance and the modes are ascertained by pramāõa (comprehensive knowledge). 12 Tattvārthasūtra One method of understanding the nature of the soul, etc., by pramāõa and naya has been explained. Another method of ascertaining the soul, etc., is mentioned next. Knowledge of subjects like right faith (samyagdarśana) and soul, etc., is obtained by description – nirdeśa, ownership – svāmitva, cause – sādhana, substratum – adhikaraõa, duration – sthiti, and division – vidhāna. 1funsZ'k LokfeRo lk/u vf/dj.k fLFkfr fo/kur%o funsZ'k] LokfeRo] lk/u] vf/dj.k] fLFkfr vkSj fo/ku ls Hkh lE;Xn'kZukfn rFkk thokfnd rÙoksa dk vf/xe gksrk gSA funsZ'kLokfeRolkèkukfèkdj.kfLFkfrfoèkkur% AA7AA The description of the nature (svarūpa) of a substance is nirdeśa. Svāmitva is ownership or lordship. Sādhana is the cause of origin. Adhikaraõa is substratum. Sthiti is duration of existence of the substance. Vidhāna is division. What is right faith (samyagdarśana)? The expression that it is faith in substances as these really are, is nirdeśa. Also, installation of right faith by name, etc., is nirdeśa. Who is its possessor? Generally speaking, it is the soul. To particularize, one or more of the three types of right faith (samyagdarśana) – subsidential (aupaśamika), destructional (kÈāyika) and destruction-cum-subsidential (kÈāyopaśamika) – may be possessed by the infernal beings (nāraka), the humans (manuÈya), the plants and animals (tiryańca) and the celestial beings (deva). Only the potential (bhavya – capable of attaining liberation) souls can attain the 13 vè;k;&1 three types of right faith (samyagdarśana); the non-potential (abhavya – not capable of attaining liberation) souls do not possess any. The details can be read from 'Sarvārthasiddhi', p. 16-18. The cause of origin – sādhana – is of two kinds, internal and external. The subsidence, destruction, or destruction-cum-subsidence of faithdeluding (darśanamohanīya) karmas is the internal cause. In the first three infernal regions, right faith arises in some by recollection of past lives – jātismaraõa, in others by listening to the Scripture – dharmaśravaõa, and in yet others by endurance of pain. From the fourth up to the seventh, recollection of past lives and endurance of pain promote right faith. In case of animals, right faith arises in some by recollection of past lives, in some others by listening to the Scripture and in yet others by witnessing the idols of Lord Jina. In human beings also the same causes operate. In case of the celestial beings, right faith is promoted in some by the recollection of past lives, in some others by listening to the Scripture, in some others by witnessing the glory of Lord Jina and in yet others by the sight of the splendour and miraculous powers of other celestial beings. This applies to celestial beings below the Ānata kalpa. In case of the deva of Ānata, Prāõata, Āraõa and Acyuta kalpa only three causes, excluding the sight of magnificence of other celestial beings, operate. The deva of navagraiveyaka attain right faith by recollection of past lives or by listening to discourses on religion. The question of origin does not arise in case of higher celestial beings – those in anudiśa and anuttara vimāna – for they are born with right faith. The substratum (adhikaraõa) is of two kinds, internal and external. The soul which is the possessor of right faith is itself the internal substratum of right faith. The external substratum is the mobilechannel of the universe – trasanāçī. How extensive is it? It is one rajju in diameter and fourteen rajju in length. As regard duration (sthiti), the minimum and maximum duration of subsidential right faith is within one muhūrta (48 minutes). In case of mundane living beings, the minimum duration of right faith resulting from destruction is within one muhūrta and the maximum is thirty14 Tattvārthasūtra three sāgaropama and two pūrvakoÇi less eight years and one antarmuhūrta. In case of the emancipated, it has a beginning but no end. The minimum duration of right faith arising from destructioncum-subsidence is within one muhūrta, and the maximum is sixty-six sāgaropama. As regard division (vidhāna), in general, right faith is one. From the point of view of its origin, it is of two kinds, namely, by own-nature (nisargaja) and by acquisition of knowledge (adhigamaja). It is of three kinds from the point of view of its divisions into subsidential, destructional and destruction-cum-subsidential. From the point of view of verbal nomenclature, it is of numerous kinds. It is of innumerable kinds on the basis of the believers. It is of infinite kinds on the basis of objects which have to be believed in. These – description (nirdeśa) etc. – are to be similarly understood in case of knowledge and conduct, and substances like the soul and the non-soul, as per the Scripture. Are there further means of ascertaining the nature of right faith, the soul and the rest? Yes, there are. The seven categories are known also by existence – sat, number – saÉkhyā, place or abode – kÈetra, extent of space – sparśana, time – kāla, interval of time – antara, thought-activity – bhāva, and reciprocal comparison – alpabahutva. 1po vkSj 1lr~ la[;k {ks=k Li'kZu dky vUrj HkkokYicgqRoS%o lr~] la[;k] {ks=k] Li'kZu] dky] vUrj] Hkko vkSj vYicgqRo & bu vkB vuq;ksxksa ds }kjk Hkh inkFkZ dk Kku gksrk gSA lRla[;k{ks=kLi'kZudkykUrjHkkokYicgqRoSÜÓ AA8AA 15 vè;k;&1 'Sat' indicates existence. 'SaÉkhyā' is enumeration of divisions or classes. 'KÈetra' is the present abode. 'Sparśana' is the extent of space or pervasion relating to the three times – the past, the present and the future. 'Kāla' – time – is of two kinds: real and conventional. These are described elsewhere. 'Antara' is interval of time. 'Bhāva' is thoughtactivity like subsidential (aupaśamika). 'Alpabahutva' – reciprocal comparison – is distinction based on comparison – less or more – between one another. By these are known the three jewels of right faith and also the seven realities, like the soul. Now description (nirdeśa) implies existence (sat), division (vidhāna) implies number (saÉkhyā), substratum (adhikaraõa) implies abode (kÈetra) and extent of space (sparśana), duration (sthiti) implies time (kāla), and name (nāma), etc., imply thought-activity (bhāva). Why have these been mentioned again, separately? Of course, it is a valid argument. But the several ways of exposition of reality depend on the nature of the disciples. Some disciples prefer brief expositions, some others elaborate ones and yet others a balance between these two extremes. The effort of the sages is directed towards the good of all living beings. Hence the different ways of attaining knowledge are described here. Otherwise, it would have been enough to say that knowledge is attained by pramāõa and naya, without the need for describing any other means. The rest of the commentary on this sūtra is highly technical in nature; those interested in it can read 'Sarvārthasiddhi', p. 22-67. Two concepts that are employed to describe the substance of soul (jīva) need mention here. One is the concept of 'guõasthāna' and the other of 'margaõāsthāna'. Guõasthāna – fourteen stages of spiritual development: 1. mithyādÃÈÇi – deluded 2. sāsādanasamyagdÃÈÇi – downfall 3. samyagmithyādÃÈÇi – mixed right and wrong believer 4. asaÉyatasamyagdÃÈÇi – vowless right believer 5. saÉyatāsaÉyata – partial vows 16 Tattvārthasūtra 6. pramattasaÉyata – major vows (saÉyama) but with occasional deviation due to fifteen faults of negligence (pramāda). The fifteen faults due to negligence (pramāda) are indulging in four passions (kaÈāya), five senses (indriya), four kinds of narratives (vikathā) – pertaining to monarch, woman, thief and food, sleep (nidrā) and fondness (sneh). 7. apramattasaÉyata – perfect vows (saÉyama) without negligence (pramāda) 8. apūrvakaraõa (upaśamaka and kÈapaka) – unprecedented purity [rises further in step (śreõī) with either subsidence or destruction of mohanīya karmas] 9. anivÃttibādarasāmparāya (upaśamaka and kÈapaka) – checking of gross-passions [rises further in step (śreõī) with either subsidence or destruction of mohanīya karmas] 10. sūkÈmasāmparāya (upaśamaka and kÈapaka) – checking of even minute passions [rises further in step (śreõī) with either subsidence or destruction of mohanīya karmas] 11. upaśāntakaÈāya (vītarāga chadmastha) – subsided delusion 12. kÈīõakaÈāya (vītarāga chadmastha) – destroyed delusion 13. sayogakevalī – Omniscient-with-vibration 14. ayogakevalī – non-vibratory Omniscient Souls released from the cycle of wandering are the emancipated souls – the Siddha. Margaõāsthāna – fourteen methods of inquiry into the nature of the soul (jīva): 1. gati – the state of existence according to the 'gati' namekarma (nāmakarma) 2. indriya – the senses 3. kāya – the material body 4. yoga – the activities of the mind, the speech and the body 5. veda – sex-inclination (male, female, neuter) 6. kaÈāya – passions (anger, pride, deceitfulness, greed) 7. jñāna – the power to know 17 vè;k;&1 8. saÉyama – restraint 9. darśana – general perception of substances 10. leśyā – colouration of the activities of the mind, the speech and the body on rise of passions. There are six leśyā: black (kÃÈõa), blue (nīla), grey (kāpota), yellow (pīta), pink (padma) and white (śukla). 11. bhavya – the soul having potential to acquire right faith that leads to liberation 12. samyaktva – right faith in the nature of substances 13. saÉjñā – endowed with mind 14. āhāraka – the taking in of the matter fit for the three kinds of bodies (śarīra) and six kinds of completion (paryāpti). The three kinds of bodies are gross physical (audārika) body, the transformable (vaikriyika) body, and the projectable (āhāraka) body emanating from a saint. The six kinds of completion are taking in of the molecules of matter (āhāra), development of the body (śarīra), development of the senses (indriya), development of the respiratory organ (śvāsocchvāsa), development of the organ of speech (bhāÈā), and development of the mind (mana). After a detailed description of right faith (samyagdarśana), the next sūtra describes right knowledge (samyagjñāna). Knowledge is of five kinds – sensory-knowledge – matijñāna, scriptural-knowledge – śrutajñāna, 1efr Jqrkofèk eu%i;Z; dsoykfuo efrKku] JqrKku] vof/Kku] eu%i;Z;Kku vkSj dsoyKku & ;s ik¡p 1Kkue~o Kku gSaA efrJqrkofèkeu%i;Z;dsoykfu Kkue~ AA9AA 18 Tattvārthasūtra 1clairvoyance – avadhijñāna, telepathy – manaÍparyayajñāna, and omniscience – kevalajñāna. The term 'knowledge' is to be taken with each kind mentioned in the sūtra – sensory knowledge, scriptural knowledge, clairvoyant knowledge, telepathic knowledge and perfect knowledge (omniscience). That which reflects on the objects-of-knowledge through the senses and the mind, or that through which the objects-ofknowledge are reflected upon, or just reflection, is sensory knowledge. Owing to the destruction-cum-subsidence (kÈayopaśama) of karmas which obscure scriptural-knowledge, that, which hears, or through which the ascertained objects are heard, or just hearing, is scriptural knowledge. These two are mentioned side by side, as these are governed by the relation of cause-and-effect. This is mentioned later, 'Scriptural knowledge is preceded by sensory knowledge' (sūtra 1-20). The next kind of knowledge is called clairvoyance (avadhi) as it ascertains matter in downward range or knows objects within limits. Ascertaining the objects located in another's mind (mana) is telepathy (manaÍparyaya). Now is telepathy not sensory knowledge? No. Mind (mana) is merely relative; mind (mana) is merely spoken of with reference to one's own and another's mind. Telepathy (manaÍparyaya) works on the strength of destruction-cum-subsidence (kÈayopaśama) alone of karmas of that kind. For instance we say, "Look at the moon in the sky". Here the sky is intended merely as the background. That for the sake of which the seekers pursue the path of external and internal austerities (tapa) is pure and perfect knowledge (kevalajñāna). It also means 'without the help of anything else'. Perfect knowledge (kevalajñāna) is mentioned last as it is attained at the end. Telepathy (manaÍparyayajñāna) is mentioned close to it 19 vè;k;&1 1 – The word 'telepathy' is rather inadequate to convey the true import of the phrase 'manaÍparyayajñāna'. Still, it has been used most reluctantly as there is no equivalent word in the English language that can represent the extraordinary power and scope of manaÍparyayajñāna. (see page 42). because of its proximity. How is there proximity? Self-restraint (saÉyama) is the basis of both. Clairvoyance (avadhijñāna) is far-off from telepathy (manaÍparyayajñāna) hence it has been mentioned before telepathy. Indirect (parokÈa) knowledge is mentioned before direct (pratyakÈa) knowledge as it is easily intelligible. Almost all beings are familiar with and experience sensory-knowledge (matijñāna) and scriptural-knowledge (śrutajñāna), hence these are easily intelligible. Thus, these are the five kinds of knowledge. Their subdivisions are mentioned later. It has been said that knowledge (jñāna) is attained by means of pramāõa and naya. Some consider pramāõa to be the knowledge, some others consider pramāõa to be the connection, and yet others consider pramāõa to be the senses. The next sūtra declares that only the five kinds of knowledge mentioned in the sūtra are pramāõa. These (five kinds of knowledge) are the two types of pramāõa (valid knowledge). 1rr~o mijksDr ik¡p izdkj ds Kku gh 1izek.kso (nks izdkj ds) izek.k gaSA rRizek.ks AA10AA What is the purport of 'tad' – 'that'? It is intended to preclude any other pramāõa invented by others. Some consider the connection with objects as pramāõa. Some others consider the senses as pramāõa. The word 'that' is used in order to preclude these. Only the five kinds of knowledge (jñāna) – sensory knowledge, etc. – constitute pramāõa, not any other. 20 Tattvārthasūtra What is wrong if connection or the senses were considered to be pramāõa? If connection were pramāõa then there would be no knowledge of infinitesimal, concealed and remote things. These cannot be contacted by the senses. Hence there would be no omniscience. If the senses were considered pramāõa, it would result in the same fallacy. The range of the senses such as the eyes is small, and the objects are endless. Further, connection does not apply to all the senses, as the eyes and the mind do not come in contact with the objects. This is discussed later. It is argued that if knowledge is pramāõa then there is no fruit. But attainment of knowledge is accepted as the fruit, and nothing else. If knowledge and pramāõa are one and the same, no separate fruit is possible. But pramāõa must have fruit. If the connection or the senses are considered to be pramāõa, knowledge, which is different from these, is fit to he considered the fruit. But such a contention is untenable. If connection were the pramāõa and knowledge of objects the fruit, then, as connection rests in two things – the object and the sense-organ – the fruit, i.e., knowledge, must also reside in two things. Hence knowledge must be in the objects – the pot and the board – too, and the objects would become knowledge. This is not tenable. But the opponent says that the soul is characterized by consciousness, and so knowledge inheres in the soul and not in other objects. No. If the soul is not of the nature of knowledge, everything would become non-conscious (acetana). Now, it has been contended earlier that there is no fruit if knowledge is pramāõa. It does not matter. There is satisfaction in the attainment of knowledge. The soul, whose nature of knowledge is clouded by the foreign matter of karmas, finds satisfaction in determining the nature of substances with the help of the senses. That is spoken of as the fruit. Equanimity (upekÈā) or the disappearance of ignorance (ajñāna) may be considered as the fruit. Equanimity is freedom from attachment (rāga) and aversion (dveÈa). The disappearance of ignorance, which is like darkness, is also called the fruit. It has been said in texts dealing with the science of thought – nyāya – that the fruit of the first kind of 21 vè;k;&1 pramāõa – direct (pratyakÈa) or omniscience (kevalajñāna) – is equanimity (upekÈā). The fruit of the other kinds of pramāõa – indirect (parokÈa) – is discernment, i.e., acceptance (grahaõa) or rejection (tyāga); besides, of course, equanimity (upekÈā), as stated above. Destruction of ignorance (ajñāna) about the self, however, is 1the actual fruit of all methods of knowledge (pramāõa). That which knows rightly, that by which anything is known, or knowledge alone, is pramāõa. What is known by pramāõa? The soul and the other substances. Now, if pramāõa is the means for knowing the soul and the other substances, then there must be another pramāõa for knowing pramāõa. And that will lead to a regression. No, there is no regression. Pramāõa or knowledge is like the lamp. The lamp is the cause of illuminating objects like the pitcher. It is also the cause of illuminating its own nature or form and, therefore, there is no need to seek another illuminating cause. It must be admitted that pramāõa also is like the lamp. If another pramāõa were necessary to ascertain pramāõa then due to the absence of self-knowledge, there would be no memory or remembrance. And then there would be no social relationship. The dual is used for pramāõa in accordance with the divisions mentioned later. The next two sūtra say, 'the first two are indirect', and 'the rest are direct'. The dual is intended to ward off any other enumeration of pramāõa. The five kinds of knowledge are included in the two pramāõa. Still the two pramāõa may be considered in other ways like direct (pratyakÈa) and inference (anumāna). The next sūtra is intended to dispel such a view. 1 – Vijay K. Jain (2015), 'Ācārya Samantabhadra's ĀptamīmāÉsā (Devāgamastotra) – Deep Reflection On The Omniscient Lord', verse 102, p. 158. 22 Tattvārthasūtra The first two kinds of knowledge are indirect (parokÈa) knowledge (jñāna). 1vk|so izkjEHk ds nks vFkkZr~ efrKku vkSj JqrKku 1ijks{ke~o ijks{k izek.k gaSA vk|s ijks{ke~ AA11AA 'Ādi' means the first; 'ādya' means that which arises from the first. How can two be considered first? It is by the real and the figurative points of view. Sensory knowledge (matijñāna) is the first from the real point of view. Being next to it, scriptural knowledge (śrutajñāna) is also considered the first, figuratively. By the use of the dual number, the secondary one is also taken. These two are indirect (parokÈa) pramāõa or knowledge (jñāna). How are these indirect? These are dependent on 'others'. It is mentioned later that sensory knowledge is acquired through the senses and the mind, and that scriptural knowledge is acquired through the mind. 'Others' means the senses, the mind, the light, the teaching, and such other external causes. On the destruction-cumsubsidence (kÈayopaśama) of the concerned karmas, sensory knowledge and scriptural knowledge arise in the soul through the senses, the mind, and other external causes. Hence these two kinds of knowledge are called indirect (parokÈa). Analogy, verbal testimony, etc., are included in these. The marks of indirect knowledge have been mentioned. All the rest constitute direct (pratyakÈa) knowledge. 23 vè;k;&1 The remaining (three) constitute direct (pratyakÈa) knowledge (jñāna). 1vU;r~o 'ks"k rhu vFkkZr~ vof/Kku] eu%i;Z;Kku vkSj dsoyKku 1izR;{ke~o izR;{k izek.k gaSA izR;{keU;r~ AA12AA That which spreads or knows is the soul (akÈa). That which manifests itself only in the soul on the destruction-cum-subsidence (kÈayopaśama) or destruction (kÈaya) of karmas, without the help of the senses (indriya), is direct (pratyakÈa) knowledge. Now clairvoyant perception (avadhidarśana) and omniscient perception (kevaladarśana) also arise only in the soul. So these would also be included. No. Here the discussion is on 'knowledge', therefore, perception is excluded. Still, wrong (vibhańga) clairvoyance (avadhijñāna) arises only in the soul, that would be included. No, that is excluded as this is the section dealing with right knowledge. The term 'right' is supplied and knowledge is distinguished by it. Wrong clairvoyance is excluded since it ascertains objects not as these really are, owing to the rise of wrong faith. It is not right knowledge. Now it is argued that knowledge arising from the operation of the senses is direct and that arising without the functioning of the senses is indirect. These definitions which are not open to disagreement must be accepted. It is improper to say so. If such a view be accepted, the Omniscient (āpta) would cease to have direct (pratykÈa) knowledge. If knowledge arising from the operation of the senses be considered direct, there can be no direct knowledge in case of the Omniscient for he does not attain knowledge through the senses. If the Omniscient is considered to derive knowledge only through the senses, he would not remain 'all-knowing'. If it is contended that he derives direct knowledge through the mind, that knowledge is certainly not 24 Tattvārthasūtra 1 – 'vijñāna' in Buddhist phenomenology refers to consciousness or discernment – one of the five functions of the sentient being. omniscience, as it is derived through the application of the mind. And it cannot be said that omniscience is attained through the knowledge of the Scripture, for the Scripture presupposes the existence of the Omniscient. If you say that there exists transcendental pratyakÈa, the divine direct knowledge of the yogī, then that too is not direct knowledge as it is not derived through the senses. You have already admitted direct knowledge to be derived from the senses. Moreover, from your above definition of direct knowledge two faults emerge. First, there can be no omniscience, and second, the disputant is compelled to give up his own position. Does this knowledge of the yogī cognize objects in succession or simultaneously? If it cognizes in succession, it cannot be omniscience; for the objects are infinite. If it is contended that it cognizes objects simultaneously, your statement 1that 'just as one vijñāna does not know two objects, two vijñāna do not know one object,' stands shattered. Or your proposition that 'all impressions are momentary' goes to pieces as you have admitted that one vijñāna extends to several instants. Hence, knowing several objects is possible only in succession. It cannot be said that vijñāna knows simultaneously. That which is the instant of birth is the instant of its realization alone. Only after its own realization the object begins to operate. It is argued that vijñāna is like the lamp which does both, self-shining and illuminating objects, at one and the same time. But the two activities of self-shining and illuminating are admitted of the lamp only if the objects exist for several instants. Further, if vijñāna is admitted to be bereft of details, it will become void. Pramāõa has been said to be of two kinds, indirect (parokÈa) and direct (pratyakÈa). The first kind is described in the next sūtra. 25 vè;k;&1 Sensory cognition – mati, remembrance – smÃti, recognition – samjñā, induction – cintā, and deduction – abhinibodha, are synonyms of sensory-knowledge (matijñāna). 1efr%o efr] 1Lèfr%o Lèfr] 1laKko laKk] 1fpUrko fpUrk] 1vfHkfucks/o vfHkfucks/] 1bfro bR;kfn 1vuFkkZUrje~o vFkkZUrj ugha gSa] vFkkZr~ os efrKku ds ukekUrj gSaA efr% Lèfr% laKk fpUrk¿fHkfucksèk bR;uFkkZUrje~ AA13AA These are the synonyms of sensory-knowledge (matijñāna), mentioned first. These arise on the destruction-cum-subsidence (kÈayopaśama) of karmas which obscure sensory knowledge. And there is no activity of these in scriptural knowledge (śrutajñāna), etc. The derivatives are mati, smÃti, samjñā, cintā, and abhinibodha. Cognizing is cognition. Remembering is remembrance. Recognizing is recognition. Inductive reasoning is induction. Deductive reasoning is deduction. Other expansions, as appropriate, must be understood. Though the words are derived from different roots, by the force of convention, these are synonyms. For instance, though the words 'indra', 'śakra', and 'purandara' denote different activities, all these are the names of the same person, the deva-husband of Śaci. If different meanings are attached to these from the point of view of their etymological meanings, the same may be done with regard to the synonyms of sensory knowledge (matijñāna). The meaning intended is that these synonyms do not transgress the range of cognition arising from the cause of destruction-cum-subsidence (kÈayopaśama) of karmas obscuring sensory knowledge (matijñāna). The term 'iti' indicates varieties or species. These are the synonyms or names of sensory knowledge. What is the cause of that? 26 Tattvārthasūtra That – sensory-knowledge (matijñāna) – is caused by the senses (indriya) and the mind (mana). 1bfUae;kfufUae;o bfUnz;k¡ vkSj eu 1rr~o ml efrKku ds 1fufeÙke~o fufeÙk gSaaA rfnfUae;kfufUae;fufeÙke~ AA14AA He who is invested with lordship and wealth is 'indra'. Here the word means the soul. The soul is of the nature of knowledge. However, when there is the destruction-cum-subsidence (kÈayopaśama) of knowledgeobscuring karmas, the soul, by itself, is unable to know the objects. And that which acts as the instrument for acquisition of knowledge by the soul is the sense (indriya). Or that which causes the knowledge of hidden objects is the sign (lińga). Accordingly, that which promotes the knowledge of the subtle soul, is the sense (indriya). For instance, smoke is the cause of the knowledge of the fire. Similarly, the senses, such as touch etc., cannot exist without the soul. Hence by means of those senses the existence of the soul is inferred. Or, 'indra' is the word denoting name-karma (nāmakarma). The senses (indriya) are built by that. The senses of touch, etc., are described later. 'Anindriya', 'mana', 'antaÍkaraõa' are synonyms. The word 'anindriya' is the negation of 'indriya' – sense. How then can it be used to denote the mind which is also a sign of the soul? The negative sign 'a' is used in the sense of slight or a little. A quasi-sense is called 'anindriya'. For instance there is the usage 'anudarā kanyā' – the girl 'without' the belly. Here the meaning of 'without' is taken as 'slight' or 'thin'. How is the meaning 'slight' applied to the mind? The sense-organs perceive objects within a limited range, and these last for a long time. But the mind is not like these. Objects that are perceived by the senses as well as those not perceived by the senses are subject to mental cognition. Though the mind is also the sign (lińga) of the soul 27 vè;k;&1 (indra), it neither cognizes objects within a limited range nor remains for long (the mental attitude changes quickly). The mind is described as an internal sense. In investigating good and evil and in remembrance, etc., the mind is not dependent on the senses. Nor is the mind seen outwardly like the eyes, etc. So it is called the internal sense. What for is 'tad' – 'that' – used? 'That' is used for denoting sensory knowledge (matijñāna). Now sensory knowledge has just been mentioned. It is argued that a rule or an exception refers to what has just been described. So this sūtra would refer to sensory knowledge only even without the word 'that'. The answer is, 'that' is intended to refer to this (previous) sūtra as well as the following sūtra. The knowledge that has synonyms like 'mati' is caused by the senses and the mind. And the same has four stages – impression (avagraha), inquisitiveness (īhā), comprehension (avāya) and retention (dhāraõā). If 'that' were not used, the synonyms such as 'mati' would refer to sensory knowledge, and the kind of knowledge caused by the senses and the mind, would refer to scriptural knowledge with the four stages mentioned in the next sūtra. Thus it would lead to a faulty inference. The cause of sensory knowledge has been understood. Its stages are mentioned in the next sūtra. Impression – avagraha, inquisitiveness – īhā, comprehension – avāya, and retention – dhāraõā, are the four stages [of sensory knowledge (matijñāna)]. 1voxzg bZgk vok; /kj.kk%o voxzg] bZgk] vok;] vkSj /kj.kk & ;s pkj (ml efrKku ds) Hksn gaSA voxzgsgkok;èkkj.kk% AA15AA 28 Tattvārthasūtra The first awareness or adoption of an object as it comes in the range of the senses is impression (avagraha), the first stage of sensory knowledge (matijñāna). When there is the meeting of the sense-organ and the object, it is first perceived; that is darśana. The awareness of the object immediately following it is avagraha. For instance, on seeing an object, the impression that it is white in colour is avagraha. The desire to know particulars regarding the object apprehended through avagraha is inquisitiveness (īhā). Thus, the desire to know more – 'Is that white object a crane or a flag?' – is inquisitiveness (īhā). Knowing the object, as it is, after ascertaining its particulars is the next stage – comprehension (avāya). By its movement up and down and by the flapping of the wings, it is ascertained that it is a crane only and not a flag. Retention (dhāraõā) is the cause of not forgetting in the future what was ascertained in the past. For instance, 'This is the same crane which I saw this morning,' is retention. These are mentioned in the sūtra in the order in which they arise. The subdivisions of these are given next. (The subdivisions of each of these are) many – bahu, many kinds – bahuvidha, quick – kÈipra, hidden – aniÍsÃta, unexpressed – anukta, lasting – dhruva, and their opposites. 1cgqo cgqr 1cgqfo/o cgqr izdkj 1f{kizo tYnh 1vfu%l`ro vfu%l`r 1vuqDro vuqDr 1/zqok.kkao /zqo 1lsrjk.kkao rFkk muls mYVs Hksnksa ls ;qDr vFkkZr~ ,d] ,dfo/] vf{kiz] fu%l`r] mDr] vkSj v/zqo] bl izdkj ckjg izdkj ls voxzg&bZgkfn:i efrKku gksrs gSaA cgqcgqfoèkf{kizkfu%l`rkuqDrèkqzok.kka lsrjk.kke~ AA16AA 29 vè;k;&1 Impression (avagraha), together with other activities, is the subject under consideration. The actions with regard to these are mentioned, i.e., those commencing with 'bahu' – many – and their opposites. Many – 'bahu' – must be understood to mean both the number and the bulk, as it is not particularized. The numbers are one, two, many, etc. The bulk is much rice, much soup, etc. 'Vidha' denotes kinds. 'KÈipra' means knowing swiftly. 'AniÍsÃta' denotes that the entire object is not seen; that is, part of it is seen and part of it is hidden. 'Anukta' is what is implied and not expressed. 'Dhruva' is continual cognition of an object as it really is. 'Setara' is intended to include the opposites of all these. Impression (avagraha) is of twelve kinds – impression of more, impression of less, impression of many kinds, impression of one kind, impression of an object quickly, impression of an object slowly, impression of a hidden object, impression of a revealed object, impression of an implied object, impression of an expressed object, impression of a lasting nature and impression of a transient nature. Similarly with regard to inquisitiveness (īhā) and the others. Each of these arises in case of each of the five senses and the mind. The six kinds denoted by many, many kinds, and the rest, of impression (avagraha), etc., arise owing to the high degree of destruction-cumsubsidence (kÈayopaśama) of karmas obscuring sensory-knowledge (matijñāna). But it is not so in case of their opposites. Those denoted in the sūtra are mentioned first because of their worth. What is the difference between many and many kinds? In both 'many' is common. But in the former 'many' applies to the same kind of objects or things. In the latter 'many' refers to different kinds of objects or things. This is the difference. What is the difference between 'expressed' (ukta) and 'revealed' (niÍsÃta)? 'Revealed' (niÍsÃta) means the object is made known and 'expressed' (ukta) also means the same. But there is this difference: 'expressed' (ukta) is knowing through the instruction imparted by others and 'revealed' (niÍsÃta) is knowing by oneself. 30 Tattvārthasūtra What is the distinction between lasting (dhruva) impression (avagraha) and retention (dhāraõā)? Owing to the destruction-cumsubsidence (kÈayopaśama) of karmas attained by pure thoughtactivity, impression (avagraha) is the same in the first, second and other instants. That is, it becomes neither less nor more. This is called lasting avagraha. But, owing to the destruction-cum-subsidence (kÈayopaśama) by mixed (pure and impure) thought-activity, the impression (avagraha) is of higher or lower degree, as sometimes there is impression of many (bahu), sometimes of less (alpa), sometimes of many kinds (bahuvidha), sometimes of one kind (ekavidha). Hence it is called transient (adhruva) impression. But retention (dhāraõā) is the cause of not forgetting in the future what has been perceived. Thus there is great difference between the two. Impression (avagraha), etc., cognize many (bahu), etc.; of what are many (bahu), etc., the attributes? These – impression (avagraha), etc. – are sensoryknowledge (matijñāna) of substances (artha). mijksDr (voxzg vkfn efrKku) 1vFkZL;o inkFkZ (oLrq) ds gksrs gSaA vFkZL; AA17AA These four kinds of sensory knowledge (matijñāna) relate to substances (artha). The object of the senses is a substance. Impression (avagraha), etc., arise in case of objects characterized by the attributes of many (bahu), etc. Why should this be mentioned; it is evident that many (bahu), etc., relate to substances (artha) only? It is of course true. But 'of substances' (arthasya) is mentioned in order to refute the views of other schools of thought. Some say that the senses have 31 vè;k;&1 contact only with qualities such as colour and that these (the senses) cognize only the qualities. But this is not true. The qualities such as colour are non-material and cannot be contacted by the senses. Then why do we say, "I saw the colour," and "I smelt the odour,"? That which attains modes (paryāya) or that which is attained through modes is the substance (artha). Therefore, 'artha' is 'dravya'. Since colour, etc., are qualities that are not separate from the substance (dravya) it is proper to say, "I saw the colour," and "I smelt the odour," when the senses come in contact with the objects. Do impression (avagraha), etc., occur in case of all the senses and the mind? Or is there any difference? There is only impression (avagraha) of indistinct things – vyańjana. 1O;×tuL;o O;×tu (vizxV:i 'kCnkfn inkFkks±) dk 1voxzg%o ek=k voxzg Kku gksrk gS] bZgkfn rhu Kku ugha gksrsA O;×tuL;koxzg% AA18AA Collection of indistinct sounds, etc., is 'vyańjana'. In case of these, there is impression (avagraha) only. What is the purpose of this sūtra? It is for determination that there is impression (avagraha) only of 'vyańjana' and not inquisitiveness (īhā), etc. If so, the word 'only' should have appeared in the sūtra. No, it is not necessary. If once certain activity has been established, its repetition makes it a rule or makes it a certainty. Hence, without the use of the word 'only' in the sūtra, it establishes the rule. Now impression (avagraha) has been mentioned in both cases, 'artha' and 'vyańjana'. Then what is the difference between the two? The 32 Tattvārthasūtra difference is that while arthāvagraha is distinct impression, vyańjanāvagraha is indistinct impression. How? It is akin to the wetting of a new earthenware. The new earthenware does not get wet by two or three drops of water. But when moistened repeatedly, it gets wet. Similarly, the matter in the modes of sound, and so on, does not become distinct in the first two or three instants. But when apprehended repeatedly, it becomes distinct. Therefore, there is indistinct impression prior to distinct impression. Distinct impression is arthāvagraha. And, inquisitiveness (īhā), etc., do not arise from indistinct impression (vyańjanāvagraha). Does indistinct impression (vyańjanāvagraha) occur in case of all the senses? No. Indistinct impression (vyańjanāvagraha) does not arise in case of the eyes (cakÈu) and the mind (anindriya, mana). O;×tukoxzg 1p{kq% vfufUae;kH;ke~o p{kq vkSj eu ls 1uo ugha gksrkA u p{kqjfufUae;kH;ke~ AA19AA Indistinct impression (vyańjanāvagraha) does not occur in case of the eyes and the mind. How? It is because these do not operate on the basis of contact. The eyes apprehend an object that is not touching it but placed in its vicinity in proper perspective and revealed by external light. Similarly, the mind apprehends an object without touching it. Hence, there is no indistinct impression (vyańjanāvagraha) in case of the sense of sight and the mind. How is it ascertained that there is no contact in ease of the eyes? It is 33 vè;k;&1 ascertained from the Scripture and by inference. First, from the Scripture: 'The sense-organ of hearing apprehends sound that comes in contact, the sense-organ of sight apprehends form (colour) that does not come in contact. The sense-organs of smell, taste and touch apprehend smell, taste and touch, respectively, which come in contact.' By inference: the sense-organ of sight operates without contact for it does not apprehend the object that is in contact. This is clear from the fact that it does not perceive the collyrium applied to the eye. Unlike the sense-organ of touch, it does not perceive it. Thus, both the eyes and the mind operate without contact. It is clear, therefore, that indistinct impression (vyańjanāvagraha) is possible in case of all senses except the sense of sight and the mind. Distinct impression (arthāvagraha) obtains in case of all the senses and the mind. Sensory knowledge (matijñāna) has been described with its marks and divisions. Now it is time to define scriptural knowledge (śrutajñāna) with its marks and divisions. Scriptural knowledge (śrutajñāna) is preceded by sensory knowledge (matijñāna). It is of two kinds, many kinds, and twelve kinds. 1Jqre~o JqrKku 1efriwo±o efrKkuiwoZd gksrk gS vFkkZr~ efrKku ds ckn gksrk gSA og JqrKku 1}Ôusd}kn'kHksne~o nks izdkj dk] vusd izdkj dk vkSj ckjg izdkj dk gSA Jqra efriwo± }Ôusd}kn'kHksne~ AA20AA Though the word 'śruta' is derived from 'hearing', by traditional usage, it points to a particular kind of knowledge. For instance, the 34 Tattvārthasūtra word 'kuśala', derived from the 'cutting of grass', by common currency it means hale and hearty. What is that particular kind of knowledge? The answer is given in the sūtra: 'scriptural knowledge (śrutajñāna) is preceded by sensory knowledge (matijñāna)'. This fulfils the validity of scriptural knowledge. The word 'pūrva' in the sūtra also refers to the instrumental cause or just the cause. Sensory knowledge (matijñāna) has already been described. 'Matipūrvam' means having sensory knowledge as its instrumental cause. A doubt is raised that if scriptural knowledge is caused by sensory knowledge, it would become sensory knowledge. For in the world we see that the effect is like the cause. No, this is not invariably so. Though the pitcher is made by the stick and the wheel, it is not of the nature of the stick and the wheel. Moreover, scriptural knowledge may not arise even in the presence of sensory knowledge. Even in the presence of sensory knowledge and availability of the external causes of scriptural knowledge, the one whose powerful karmic veil of scriptural knowledge is in operation, scriptural knowledge does not arise. But when there is destruction-cum-subsidence (kÈayopaśama) of the karmic veil to a high degree, then scriptural knowledge arises. Hence, sensory knowledge is merely an instrumental cause and not the sufficient cause of scriptural knowledge. Now scriptural knowledge (śrutajñāna) is considered beginningless and endless. If it be preceded by sensory knowledge, that proposition falls to the ground. For that which has a beginning has an end. Moreover, it would lose its authority if it is created by man. But such a view is untenable. From the general point of view of substance, etc., it is considered beginningless and endless. It has not been invented by someone at some time in some manner with great effort. But, from the particular point of view, it has a beginning and an end. So it is said to be preceded by sensory knowledge. For instance, the sprout presupposes the seed, but from the point of view of the series it is beginningless and endless. Further, authority does not consist in its not being created by man. For in that case even the teachings on theft, etc., whose author's name is forgotten, would become authoritative. What is wrong if direct 35 vè;k;&1 (pratyakÈa) knowledge, which is not eternal, is considered valid? It is contended that it is not proper to say that scriptural knowledge is preceded by sensory knowledge, as knowledge arises on manifestation of the first, subsidential right belief – prathamopaśama samyaktva. But it is not true, for the knowledge only becomes 'right' as a result of right belief. The realization of the two kinds of knowledge is in succession. Hence, it is established that scriptural knowledge is preceded by sensory knowledge. Again, the statement that 'scriptural knowledge is preceded by sensory knowledge' is erroneous on account of the fault of nonpervasiveness (avyāpti), for it is said that scriptural knowledge is preceded by scriptural knowledge also. It is as follows. Some person perceives, through his ears, sound molecules consisting of letters, words and sentences. This is sensory knowledge. Next he derives the first śruta knowledge of the meaning of the word 'jar' (ghaÇa). Then, if he gets hints of the function of the jar, with the knowledge of the jar, he acquires the second knowledge of the function of the jar such as storing water, etc. Then scriptural knowledge (śrutajñāna) is preceded by scriptural knowledge (śrutajñāna). Again, some person perceives the objects of the senses such as fire, which is sensory knowledge. Then he acquires the first scriptural knowledge of objects such as smoke. If he acquires the knowledge of the concomitant connection of smoke and fire, then he infers fire from smoke. This way also (śrutajñāna) is preceded by scriptural knowledge (śrutajñāna). Therefore, it is not true that scriptural knowledge (śrutajñāna) is invariably preceded by sensory knowledge (matijñāna). There is nothing wrong in it. When scriptural knowledge (śrutajñāna) is preceded by scriptural knowledge (śrutajñāna), figuratively, the first scriptural knowledge (śrutajñāna) is spoken of as sensory knowledge (matijñāna). Scriptural knowledge (śrutajñāna) also is somehow considered sensory knowledge (matijñāna), as it is necessarily preceded by sensory knowledge. The word 'kinds' is added to every number – two kinds, many kinds and twelve kinds. First the two divisions of the Scripture are the works 36 Tattvārthasūtra outside the original canon – ańgabāhya – and those within the original canon – ańgapraviÈÇa. The non-canonical works – ańgabāhya – are of many kinds such as daśavaikālika and uttarādhyayana. The canonical works – ańgapraviÈÇa – are twelve. 1) ācarāńga, 2) sūtrakÃtāńga, 3) sthānāńga, 4) samavāyāńga, 5) vyākhyāprajñyapti ańga, 6) jñātÃdharmakathāńga, 7) upāskadhyananāńga or śrāvakādhyayanāńga, 8) antakÃddaśāńga, 9) anuttaropapādika daśāńga, 10) praśnavyākaraõāńga, 11) vipākasūtrāńga, and 12) dÃÈÇivādāńga. DÃÈÇivādāńga has five divisions – parikarma, sūtra, prathamānuyoga, pūrvagata and cūlikā. Out of these, pūrvagata has fourteen sections – utpādapūrva, agrāyaõīya, vīryānuvāda, astināstipravāda, jñānapravāda, satyapravāda, ātmapravāda, karmapravāda, pratyākhyānanāmadheya, vidyānuvāda, kalyāõanāmadheya, prāõāvāya, kriyāviśāla and lokabindusāra. Thus verbal testimony or scriptural knowledge is of two, many and twelve kinds. What is the basis of these distinctions? The distinctions are based on the kinds of teachers. The teachers are of three kinds, namely, the Omniscient (the Tīrtkańkara and the kevalī), his disciples (the śrutakevalī), and the later preceptors (ācāryas). The Scripture were really taught by the Omniscient Tīrtkańkara, gifted with perfect knowledge of unimaginable power and splendour. The Omniscient Lord is free from all kinds of impurities and is possessed of direct and perfect knowledge. Hence his word is authoritative. The Lord's direct disciples, called the gaõadhara and the śrutakevalī, gifted with vast knowledge and accomplishments, recollect the import of the Lord's teachings and compose the Scripture called the ańga and the pūrva. These too are authoritative, as these are only interpretations of the Word of the Lord. Later on, works such as daśavaikālika are written by the preceptors to benefit their disciples, whose lives are shorter and whose intellect and energy are less potent owing to the nature of the times. These also constitute valid knowledge, as these are in fact the same as the ańga and the pūrva in a condensed form, just as the water of the Milky Ocean taken in a jar. 37 vè;k;&1 Indirect knowledge has been expounded. Direct knowledge must be described now. Direct knowledge is the knowledge perceived directly by the soul in a vivid manner without the intermediary of the senses or the Scripture. This is of two kinds, direct knowledge of a part of reality – deśaprtyakÈa – and direct knowledge embracing the entire reality – sarvaprtyakÈa. Avadhi (clairvoyance) and manaÍparyaya (telepathy) constitute the first variety, and perfect knowledge (kevalajñāna) constitutes the second variety of direct knowledge. The first of these three kinds of direct knowledge, namely, avadhijñāna, is described first. Avadhijñāna is of two kinds according to the nature of its origin. The first is due to birth – bhavapratyaya, and the second owes its origin to destruction-cum-subsidence of the particular karmic veil – kÈayopaśamanimittaka. First, the bhavapratyaya avadhijñāna is described. Clairvoyance based on birth – bhavapratyaya avadhijñāna – is possessed by the celestial and the infernal beings. 1HkoizR;;%o HkoizR;; uked 1vof/%o vof/Kku 1nsoukjdk.kke~o nso vkSj ukjfd;ksa ds gksrk gSA HkoizR;;ks¿ofèknsZoukjdk.kke~ AA21AA What is the state of existence 'bhava'? The mode (paryāya) of the soul is the state of its existence; it is caused by the lifeand name-karmas (āyu, nāmakarma). 'Pratyaya' means cause (kāraõa) or instrumental cause (nimitta). The avadhijñāna that has the state of existence (bhava) for its cause or origin is the bhavapratyaya avadhijñāna. It is possessed by the deva and the infernal beings. In that case, there 38 Tattvārthasūtra would be no destruction-cum-subsidence (kÈayopaśama) of the karmic veil in this type of clairvoyance. No, it is not so. In case of these beings, the karmic veil disappears and subsides due to their state of being (bhava). So the state of being (bhava) is mentioned as the main cause. Birds fly by instinct (inborn tendency) and not because of teaching. So also clairvoyance arises in these beings not because of any special merit such as observance of vows or restraint, but by reason of their state of existence (bhava). The state of existence being common to all, it would mean that all are endowed with the same degree of clairvoyance. But differences in the degree of clairvoyance (avadhijñāna) possessed by these beings are admitted. Though the beings in heaven and hell are mentioned in general, only those endowed with right faith among them are implied. This is clear from the term 'avadhi' used in the sūtra. In case of wrong believers, it is called vibhańga (erroneous) clairvoyance (avadhijñāna) as it is vitiated by their wrong belief. The degree of clairvoyance among them can be ascertained from the Scripture. If clairvoyance (avadhijñāna) based on birth arises in celestial and infernal beings, in whom does clairvoyance arise due to destructioncum-subsidence (kÈayopaśama) of karmas? Clairvoyance (avadhijñāna) due to destruction-cumsubsidence (kÈayopaśama) is of six kinds. It is acquired by the rest, namely, human beings, and animals. 1{k;ksi'kefufeÙk%o {k;ksi'keuSfeÙkd vof/Kku 1"kM~fodYi%o Ng Hksn okyk gS vkSj og 1'ks"kk.kke~o 'ks"k vFkkZr~ euq";ksa rFkk fr;Z±pksa ds gksrk gSA {k;ksi'kefufeÙk% "kM~fodYi% 'ks"kk.kke~ AA22AA 39 vè;k;&1 When there is no rise of totally-obscuring (sarvaghātī) intensityclairvoyance-obscuring karmas, but there is rise of partiallyobscuring (deśaghātī) intensity-clairvoyance-obscuring karmas, that state is called destruction (kÈaya). Where these karmas do not attain to the stage of rise but are merely existent, that state is called subsidence or quiescence (upśama). That which arises owing to these two causes is called clairvoyance of destruction-cum-subsidence (kÈayopśama). This must be understood to occur in case of the rest. Who are the rest? The rest are human beings (manuÈya), and animals (tiryańca). Even among them, it must be understood to arise only in case of those who have the necessary capacity. That capacity is not present in those who are without mind – asaÉjñī – and who have not attained completion – called aparyāptaka. And even among those with mind and completion, it does not arise in all. If so, in whom does it arise? It arises in case of those in whom right faith, etc., are present, and in whom the concerned karmas are quiescent or destroyed. Though clairvoyance arises owing to destruction-cum-subsidence in all cases, the specific mention of 'due to destruction-cum-subsidence' is intended for determination, namely, depending on destruction-cum-subsidence (kÈayopśama) only and not on the state of existence or birth (bhava). This clairvoyance is of six kinds: anugāmī, ananugāmī, vardhamāna, hīyamāna, avasthita, and anavasthita (accompanying, unaccompanying, increasing, decreasing, steady, and unsteady, respectively) according to particular characteristics. Just as light accompanies the sun, the first kind – anugāmī – accompanies the individual possessing it wherever he goes. The second kind – ananugāmī – does not accompany the individual. It passes away then and there, like the reply given to the question of an indifferent person. The third variety – vardhamāna – expands rapidly like the fire in the forest caused by friction, which spreads rapidly by means of dried leaves and fuel. It develops from its original degree up to the extent of knowing innumerable universes, owing to the purity of right faith, etc., of the individual. The fourth variety – hīyamāna – decreases up to a very small fraction of an ańgula (a very small measure) from its original 40 Tattvārthasūtra degree, owing to the decline of right faith and the consequent increase of impure thoughts. The fifth type – avasthita – neither decreases nor increases. It is like the mole. It is steadfast at the same level at which it originates, as right faith, etc., continue in the same condition. It is so till death or till the attainment of omniscience. The sixth type – anavasthita – is unsteady like the waves in the water caused by wind. It develops as well as deteriorates in accordance with the growth or decline of right faith, etc. Three other classifications of clairvoyance (avadhijñāna) due to destruction-cum-subsidence (kÈayopaśama) – kÈayopaśamanimittaka – have been mentioned: deśāvadhi, paramāvadhi and sarvāvadhi. The first kind – deśāvadhi – is obtained by animals and human beings. However, it is possible for the human beings to obtain paramāvadhi and sarvāvadhi clairvoyance (avadhijñāna) in their state of spiritual discipline (saÉyama). In the fourth and the fifth guõasthāna, deśāvadhi clairvoyance is possible. In higher guõasthāna, all three kinds of clairvoyance are possible. Clairvoyance based on the state of existence – bhavapratyaya avadhijñāna – is of the nature of deśāvadhi. Clairvoyant-knowledge (avadhijñāna) has been explained. Now telepathy (manaÍparyayajñāna) should be described. Hence, with the intention of giving out its marks and subdivisions, the next sūtra is composed. The two kinds of telepathy (manaÍparyayajñāna) are Ãjumati and vipulamati. 1eu%i;Z;%o eu%i;Z;Kku 11⁄2tqefr foiqyefr%o 1⁄2tqefr vkSj foiqyefr nks izdkj dk gSA Ítqfoiqyerh eu%i;Z;% AA23AA 41 vè;k;&1 The word 'Ãju' means produced and straight. Whereby is it produced? It is produced by the knowledge of objects of speech, body and mind located in the minds of others. He who has straight telepathy is called Ãjumati. 'Vipula' means not produced and curved or winding. How is it not produced? It is not produced by the knowledge of objects of speech, body and mind in the minds of others. He who has complex telepathy is called vipulamati. Thus, telepathy is of two kinds – Ãjumati and vipulamati. Now that the divisions of telepathy have been mentioned, it must be defined. Telepathy is that knowledge which knows the objects thought of by the minds of others, owing to the destruction-cum-subsidence (kÈayopaśama) of energy-obstructing (viryāntarāya) and telepathyknowlege-obscuring (manaÍparyaya jñānāvaraņa) karmas and depending on the attainment of name-karmas (nāmakarma) of limbs and minor limbs (ańgopāńga). It may be argued that it is sensory knowledge (matijñāna) only since it happens in the mind (mana). This has already been refuted. The mind is merely for reference as the background. The object located in the mind of another is ascertained by this knowledge. So the mind is intended only as a background. Of these two varieties, Ãjumati can extend from two or three births of oneself and of others, up to a maximum of seven or eight past or future births. It can extend in space from one gavyūti (a measure of length = 2 krośa) up to one yojana (a measure of length = 4 krośa) but not beyond it. The latter – vipulamati – can extend from seven or eight births up to innumerable births in the past and in the future. In space it can extend from one yojana up to the entire abode of human beings (i.e., up to the mountain range of Mānuśottara) and not beyond that. Other particulars regarding these two varieties of manaÍparyayajñānā are described next. 42 Tattvārthasūtra The differences between the two are due to purity (viśuddhi) and infallibility (apratipāta). 1fo'kq1⁄4ÔizfrikrkH;kao ifj.kkeksa dh fo'kqf1⁄4 vkSj vizfrikr vFkkZr~ dsoyKku gksus ls iwoZ u NwVuk 1rf}'ks"k%o bu nks ckrksa ls 1⁄2tqefr vkSj foiqyefr Kku esa fo'ks"krk (vUrj) gSA fo'kq1⁄4ÔizfrikrkH;ka rf}'ks"k% AA24AA The state of the soul on destruction-cum-subsidence (kÈayopaśama) of the karmic veil covering telepathy is purity. 'Pratipāta' is fall. Its opposite is infallibility (apratipāta). The ascetic, whose karmic veil has only subsided (upaśāntakaÈāya) but has not been destroyed, sometimes falls from his spiritual height in the presence of powerful conduct-deluding (cāritramohanīya) karmas. But such a fall does not occur in case of the ascetic whose conduct-deluding (cāritramohaniya) karmas have been completely destroyed (kÈīõakaÈāya). And the excellence of telepathy depends upon purity – viśuddhi – and absence of fall – apratipāta. First, with regard to purity. Vipulamati is purer than Ãjumati with regard to the object (dravya), space (kÈetra), time (kāla) and nature or condition (bhāva). How? The infinitesimal part of karmic matter is ascertained by perfect clairvoyance (sarvāvadhijñāna); its infinitesimal part is the province of Ãjumati. And the infinitesimal part of what is known to Ãjumati is within the reach of vipulamati. Thus the latter knows the infinitesimal part of infinitesimal. Its purity with regard to object (dravya), space (kÈetra), time (kāla) has thus been mentioned. Purity in regard to nature or condition (bhāva) must also be understood from the fact that still subtler or minute forms of matter come within the range of vipulamati than Ãjumati as it is accompanied by greater destruction-cum-subsidence (kÈayopaśama) of karmas. Vipulamati is superior to Ãjumati also owing to the absence of downfall or deterioration as it is possessed by 43 vè;k;&1 those with ascending-conduct (pravardhamāna cāritra). Ŗjumati undergoes downfall or deterioration as it is possessed by those with descending-conduct, owing to the rise of passions (kaÈāya). If these are the differences between the two kinds of telepathy, what are the differences between telepathy and clairvoyance? Telepathy (manaÍparyayajñāna) and clairvoyance (avadhijñāna) differ with regard to purity (viśuddhi), space (kÈetra), possessor (svāmī) and subject matter (viÈaya). 1vof/ eu%i;Z;;ks%o vof/Kku vkSj eu%i;Z;Kku esa 1fo'kqf1⁄4 {ks=k Lokfe fo"k;sH;%o fo'kq1⁄4rk] {ks=k] Lokeh vkSj fo"k; dh vis{kk ls fo'ks"krk gksrh gSA fo'kqf1⁄4{ks=kLokfefo"k;sH;ks¿ofèkeu%i;Z;;ks% AA25AA Purity (viśuddhi) means clarity. Space (kÈetra) is the place where the objects known are present. Knower (svāmī) is the possessor. Object (viÈaya) is the object-of-knowledge (jñeya). With regard to purity (viśuddhi), telepathy is better than clairvoyance. How? It is because telepathy is able to know more subtle (sūkÈma) objects. Space (kÈetra) has already been dealt with. Subject matter (viÈaya) is dealt with later. Here possessor (svāmī) is discussed. Telepathy (manaÍparyayajñāna) arises in ascetics with high conduct, in apramattasaÉyata (seventh stage) to kÈīõakaÈāya (twelfth stage). Even among these ascetics, it arises only in those with ascending-conduct (pravardhamāna cāritra) and not in those with descending-conduct. And even among them, it 44 Tattvārthasūtra manifests itself only in those who possess one or more of the seven extraordinary accomplishments (Ãddhi). Still, not all with extraordinary accomplishments (Ãddhi) attain telepathy. Thus the distinction of the possessor (svāmī) or spiritual discipline is mentioned in the sūtra. Clairvoyance, on the other hand, can be possessed by the deva, infernal beings, human beings and animals. Hence these two differ in terms of their possessors. Now it is time to define omniscience (kevalajñāna). But, passing that over, the subject matter (viÈaya) of knowledge is discussed. Why is it? It is because omniscience (kevalajñāna) is defined in sūtra 10-1. If so, let the scope of the first two types of knowledge – matijñāna and śrutajñāna – be mentioned. 45 The range of sensory knowledge – matijñāna – and scriptural knowledge – śrutajñāna – extends to all the six substances (dravya) but not to all their modes (paryāya). 1efrJqr;ks%o efrKku vkSj JqrKku dk 1fucU/%o fo"k;&lEcU/ 1vloZi;kZ;s"kqo dqN (u fd loZ) i;kZ;ksa ls ;qDr 1aeO;s"kqo tho] iqñxykfn loZ aeO;ksa eas gSA efrJqr;ks£ucUèkks aeO;s"oloZi;kZ;s"kq AA26AA 'Nibandha' means connecting or uniting. Connecting what? The 'viÈaya' – subject matter. Then the word 'viÈaya' must be included in the sūtra. No, it is not necessary for it is implied from its mention in the previous sūtra. In this sūtra, 'dravyeÈu' – plural of singular 'dravya' – is used to include all the six substances – the soul (jīva), the matter (pudgala), the medium of motion (dharma), the medium of rest vè;k;&1 (adharma), the space (ākāśa) and the time (kāla). 'AsarvaparyāyeÈu' qualifies 'dravyeÈu'. All these substances form the subject matter of sensory knowledge (matijñāna) and scriptural knowledge (śrutajñāna) only with reference to some of their modes (paryāya) and not all their infinite modes. How can sensory knowledge (matijñāna) cognize non-material substances such as the medium of motion (dharma) and the medium of rest (adharma) which are beyond the senses (atīndriya)? Therefore, it is wrong to say that sensory knowledge (matijñāna) covers all substances. No, there is nothing wrong in this. There is the internal-sense (anindriya). With the help of this and on destruction-cum-subsidence of quasi-sense-covering (noindriyāvaraõa) karmas, arise impression (avagraha), etc. Then, scriptural knowledge (śrutajñāna), preceded by these, engages in substances such as the medium of motion (dharma) and the medium of rest (adharma). The subject matter of clairvoyance (avadhijñāna) is discussed next. The subject matter (viÈaya) of clairvoyance (avadhijñāna) is substances with form (rūpī). 1vo/s%o vof/Kku dk fo"k;&lEcU/ 1:fi"kqo :ih nzO;ksa easa gS vFkkZr~ vof/Kku :ih inkFkks± dks tkurk gSA :fi"ooèks% AA27AA The range or the subject matter (viÈaya) is supplied from the previous sūtra. The term 'rūpī' implies forms of the matter (pudgala) and embodied souls – bonded souls. The sūtra lays down that the scope of clairvoyance (avadhijñāna) is restricted to 'rūpī' substances only and does not extend to non-material substances. Even with regard to 'rūpī' 46 Tattvārthasūtra substances, the range of clairvoyance is limited to certain modes (paryāya) only according to its potency and does not extend to all modes of the matter. In order to determine this 'asarvaparyāyeÈu' should be brought together. What is the scope of telepathy (manaÍparyayajñāna)? The scope of telepathy (manaÍparyayajñāna) is the infinitesimal part of the matter ascertained by clairvoyance (avadhijñāna). 1rr~ vuUrHkkxso lokZof/Kku ds fo"k;Hkwr :ih nzO; ds vuUrosa Hkkx esa 1eu%i;Z;L;o eu%i;Z;Kku dk fo"k;&lEcU/ gSA rnuUrHkkxs eu%i;Z;L; AA28AA Telepathy (manaÍparyayajñāna) makes its subject matter one infinitesimal part of the matter ascertained by the highest form of clairvoyance, i.e., sarvāvadhijñāna. What is the range or the subject matter (viÈaya) of omniscience (kevalajñāna), mentioned last? 1dsoyL;o dsoyKku dk fo"k;&lEcU/ 1loZaeO;&i;kZ;s"kqo loZ nzO; vkSj loZ i;kZ; gaS] vFkkZr~ dsoyKku ,d gh lkFk lHkh inkFkks± dks vkSj mudh lHkh i;kZ;ksa dks tkurk gSA loZaeO;i;kZ;s"kq dsoyL; AA29AA 47 vè;k;&1 Omniscience (kevalajñāna) extends to all substances (dravya) and all their modes (paryāya) simultaneously. The attributive 'sarva' – all – is added to both, 'dravya' – substance, and 'paryāya' – mode. First the soul-substances (jīva dravya) are infinite-times-infinite (anantānanta). The forms of matter (pudgala dravya) are infinitetimes-infinite of these. Atoms (aõu) and molecules (skandha) are the divisions of matter. The medium of motion (dharma dravya), the medium of rest (adharma dravya) and the space (ākāśa dravya) are three. The substance of time (kāla dravya) is innumerable (asaÉkhyāta). Each of these substances has infinite-times-infinite modes (paryāya), extending through the past, the present and the future. There is nothing, either substance or mode, which does not come within the purview of omniscience (kevalajñāna). The fact that omniscience (kevalajñāna) encompasses all substances (dravya) and all modes (paryāya) highlights its boundless virtue. The subject matter of clairvoyance (avadhijñāna), etc., has been described. But it has not been mentioned how many kinds of knowledge arising from their respective instrumental causes can dwell simultaneously in one soul. 1,dfLeu~o ,d tho esa 1;qxir~o ,d lkFk 1,dknhfuo ,d ls ysdj 1vkprqH;Z%o pkj Kku rd 1HkkT;kfuo foHkDr djus ;ksX; gSa] vFkkZr~ gks ldrs gSaA ,dknhfu HkkT;kfu ;qxinsdfLeÂkprqH;Z% AA30AA From one up to four kinds of knowledge can be possessed simultaneously by a single soul. 48 Tattvārthasūtra 'Eka' denotes number. 'Ādi' means beginning. 'Ekādi' means beginning with one. 'Bhājyāni' means 'dwelling in'. Thus, any one soul can possess from one to four kinds of knowledge, simultaneously. If only one kind of knowledge is present that would be omniscience (kevalajñāna). The other kinds of knowledge arising from destructioncum-subsidence (kÈayopaśama) do not subsist simultaneously along with omniscience attained on total destruction (kÈaya) of karmas. Two kinds of knowledge that can subsist simultaneously in the soul are sensory knowledge (matijñāna) and scriptural knowledge (śrutajñāna). Three kinds that can subsist simultaneously in the soul are sensory knowledge, scriptural knowledge, and either clairvoyance (avadhijñāna) or telepathy (manaÍparyayajñāna). Sensory knowledge, scriptural knowledge, clairvoyance, and telepathy are the four that can subsist simultaneously in the soul. All the five kinds of knowledge cannot subsist together as omniscience stands by itself without any assistance. When the soul is absolutely without covering, in its perfection, only one knowledge subsists, i.e., omniscience (kevalajñāna). But in normal worldly states, the soul is with covering. Knowledge arises in it due to destruction-cum-subsidence (kÈayopaśama) of karmas. Such knowledge is divided into various kinds on the basis of instrumental causes. Since destruction-cum-subsidence (kÈayopaśama) can be of different kinds, there can be simultaneous existence of two, three or four kinds of knowledge in the soul. However, manifestation is only of one kind of knowledge at any particular time; the remaining kinds remain dormant, in form of attainment (labdhi). In the soul without covering, only omniscience (kevalajñāna) manifests. In the soul with covering, one kind of knowledge out of the first four – sensory knowledge, scriptural knowledge, clairvoyance, and telepathy – manifests at any particular time. However, there can be simultaneous existence of all four kinds of knowledge when appropriate causes, i.e., destruction-cum-subsidence (kÈayopaśama) of karmas, are present. Do sensory knowledge, etc., always obtain as designated? 49 vè;k;&1 These three kinds of knowledge – sensory (mati), scriptural (śruta), and clairvoyance (avadhi) – are erroneous also. 1efrJqrko/;%o efr] Jqr vkSj vof/ & ;s rhu Kku 1foi;Z;ÜÓo foi;Z; Hkh gksrs gSaA efrJqrkoèk;ks foi;Z;ÜÓ AA31AA 'Viparyaya' means 'erroneous'. How is it so? It is so because this is the section on 'right' knowledge. 'Ca' means 'also', that is, right as well as erroneous. Sensory knowledge, scriptural knowledge and clairvoyance may be right as well as erroneous. Why are these erroneous? These are erroneous because these co-exist in the soul with wrong belief (mithyādarśana). It is similar to the milk kept in a bitter gourd; the taste of the milk becomes bitter on account of the defect of the receptacle. But even with wrong belief (mithyādarśana), there should be no error in the ascertainment of objects by sensory knowledge, etc. For instance, just as the person of right faith perceives form, colour, and so on, so does the person of wrong faith. Just as the person of right faith ascertains form, colour, etc., through scriptural knowledge and represents these accordingly, so does the person of wrong faith. And just as the person of right faith ascertains matter through clairvoyance, so does the person of wrong faith through his clairvoyance. The next sūtra responds to the doubt raised. 1;n`PNksiyC/s%o viuh bPNk ls pkgs tSlk xzg.k djus ds dkj.k 1lr~ vlrks%o fo|eku vkSj vfo|eku inkFkks± dk 1vfo'ks"kkr~o lnlrksjfo'ks"kk|n`PNksiyCèks#UeÙkor~ AA32AA 50 Tattvārthasūtra Hksn:i Kku (;FkkFkZ foosd) u gksus ls 1mUeÙkor~o ikxy ds Kku dh Hkk¡fr feF;kn`f"V dk Kku foijhr vFkkZr~ feF;kKku gh gksrk gSA 'Sat' is that which exists; 'asat' is that which does not exist. Without proper discernment, knowledge becomes erroneous. Sometimes, owing to the operation of wrong belief (mithyādarśana), when colour, form, etc., are present, these are apprehended as not present; when not present, these are apprehended as present. Also, at certain times, what exists is apprehended as existing, and what does not exist is apprehended as non-existing. For instance, the person whose mind is deranged due to disturbed bile indiscriminately considers the mother as the wife and the wife as the mother. At certain times, he may also consider, according to his whims, the mother as the mother and the wife as the wife. Even the latter is not true knowledge as it is only accidental and not based on discrimination. Similarly, error arises in case of sensory knowledge, etc., while ascertaining shape, colour, etc., of objects. It is as follows. Owing to the operation of wrong belief (mithyādarśana) three kinds of error arise: error of cause – kāraõaviparyāsa, error of difference or non-difference – bhedābhedaviparyāsa, and error of nature – svarūpaviparyāsa, while apprehending colour, etc. Error of cause – kāraõaviparyāsa: Some say that the cause of colour, etc., is one, non-material and permanent. Others consider that the atoms which constitute earth, water, fire and air are of different classes, possessing four qualities, three qualities, two qualities and one quality, respectively. The atoms of one class produce things belonging to the same class. Some others say that earth, water, fire and air are four elements, characterized by the qualities of colour, odour, taste and touch. The collection of these constitutes only one type of Owing to lack of discernment between the real (sat – that exists) and the unreal (asat – that does not exist), wrong knowledge is whimsical as that of the lunatic. 51 vè;k;&1 atom called aÈÇaka (one whole, having eight parts). Still others say that different classes of atoms, such as earth, water, fire and air, characterized by qualities of hardness, fluidity, heat and movement, respectively, produce the objects in the world. Error of difference or non-difference – bhedābhedaviparyāsa: This error entails considering the cause (kāraõa) and effect (kārya) as either absolutely different or absolutely identical. Error of nature – svarūpaviparyāsa: In this error, the person believes that colour, etc., are without particulars, or colour, etc., do not exist, or it is vijñāna (see footnote, p. 25) that takes the form of colour, etc., and there is no other object which is the substratum of colour, etc. This way, owing to the rise of wrong belief (mithyādarśana), people give credence to figments of imagination which go against the known sources of knowledge and inference. Therefore, these are wrong sensory knowledge – kumati jñāna, wrong scriptural knowledge – kuśruta jñāna, and erroneous clairvoyance – vibhańga jñāna. But right belief (samyagdarśana) promotes conviction in substances ascertained as these truly are. Therefore, with right belief, these become sensory knowledge – matijñāna, scriptural knowledge – śrutājñāna, and clairvoyance – avadhijñāna. The two kinds of valid knowledge (pramāõa) have been described. The partial views or standpoints or aspects of pramāõa are called naya. These are described next. 1uSxeo uSxe] 1laxzgo laxzg] 1O;ogkjo O;ogkj] 1Ítqlw=ko Ítqlw=k] 1'kCno 'kCn] 1lefHk:<o lefHk:<] 1,oaHkwrko ,oaHkwr & ;s lkr 1u;k%o u; gSaA uSxelaxzgO;ogkjtqZlw=k'kCnlefHk:<SoaHkwrk u;k% AA33AA 52 Tattvārthasūtra The figurative – naigama, the generic – saÉgraha, the systematic – vyavahāra, the straight – Ãjusūtra, the verbal – śabda, the conventional – samabhirūçha, and the specific – evaÉbhūta are the standpoints (naya). The general (sāmānya) and specific (viśeÈa) definitions of these must be given. First, the general definition. Ascertainment, without contradiction, of one particular state or mode of the object, with a view to describe truly the substance having infinite attributes, is called the 'naya'. It is of two kinds, namely, dravyārthika naya, which refers to the general attributes of the substance, and paryārthika naya, which refers to the constantly changing conditions or modes (paryāya) of the substance. 'Dravya' refers to the general (sāmānya), the general rule (utsarga), or conformity (anuvÃtti). That which has these for its object is the general standpoint – dravyārthika naya. 'Paryāya' means particular (viśeÈa), an exception (apavāda), or exclusion (vyāvÃtti). That which has these for its object is the standpoint of modes – paryārthika naya. Their specific marks are given now. The figurative standpoint (naigama naya) takes into account the purpose or intention of something which is not accomplished. For instance, a person with an axe in his hand is asked by someone for what purpose is he going. The person replies that he is going to fetch a wooden measure (prastha). But at that time the wooden measure is not present; the reference to the wooden measure is the mere intention to make it. Similarly, one is engaged in fetching fuel, water, etc. Another person asks, "What are you doing?" The former replies that he is cooking food. But he is not actually cooking food. He is only engaged in an activity which will ultimately result in cooking food. Such instances of general custom where the intention alone of accomplishing a task is referred to as the basis for speech is the figurative standpoint (naigama naya). The generic standpoint (saÉgraha naya) is that which comprehends 53 vè;k;&1 different substances, belonging to the same class, under one common head. For instance, the words existent (sat), substance (dravya), and jar (ghaÇa). The word 'existent' (sat) groups together, without distinction, all substances characterized by existence as per the general rule of perception and discernment. Further, when the word 'substance' (dravya) is mentioned, the soul, the non-soul, etc., and their subdivisions are grouped together, as all these fulfill the definition of substance. When the word 'jar' (ghaÇa) is mentioned, it includes all jars which are inferred from the word jar and its perception and discernment. Other things also are the subject matter of the generic point of view (saÉgraha naya) in the same way. The division of reality or objects comprehended by the generic viewpoint, in accordance with the rule, is the systematic standpoint (vyavahāra naya). What is the rule? The rule is that the analysis or division into subclasses proceeds in the order of succession. It is as follows. That, which is comprehended as existence by the generic view, without reference to the particular objects, is not conducive to the ways of the world. Hence the systematic standpoint is sought. That which 'exists' (sat) is either a substance or an attribute. Social intercourse is not possible even by the word 'substance' (dravya) of the generic standpoint, without its subdivisions like the soul (jīva) and the non-soul (ajīva). Further, the soul (jīva) and the non-soul (ajīva), solely from the generic standpoint, are not conducive to worldly occupations. Hence these are further subdivided into the deva, infernal beings, etc., and jar, etc., by resorting to the systematic standpoint (vyavahāra naya). This standpoint operates up to the point beyond which no further subdivisions are possible. That, which addresses the straightforward (present) condition, is the straight viewpoint (Ãjusūtra naya). This viewpoint leaves out things of the past and the future and comprehends the present mode of things, as no practical purpose can be served by things past and things unborn. It confines itself to the present moment. It is contended that it would violate the ways of the world. No. Only the object of this viewpoint is indicated here. The intercourse of the world is promoted 54 Tattvārthasūtra by the aggregate of all the viewpoints. The verbal viewpoint (śabda naya) is intent on removing the anomalies or irregularities with regard to gender, number, case, etc. Although the original text highlights many irregularities, just two of these are mentioned here. Irregularity of gender (lińgavyabhicāra) – puÈpa, tārakā and nakÈatra – these are of different genders. Yet these are used as substitutes. Irregularity of time (kālavyabhicāra) – 'viśvadÃśvāsya putro janitā' – 'A son who has seen the world will be born to him.' Here, what will take place in the future (i.e., seeing the world) is spoken of as having taken place in the past. Though such usage prevails by convention or custom, yet the verbal viewpoint considers it improper as words with different meanings cannot be clubbed. If this is opposed to what is universally current, let it be so. Here truth is investigated; medical treatment (medicine) does not satisfy the whimsies of the patient! As it consists of forsaking several meanings, it is called the conventional viewpoint (samabhirūçha naya). It gives up the several meanings and becomes current in one important sense. For instance, the word 'gau' has several meanings such as speech but, by convention, it has come to denote the cow. Or, words are employed to convey the knowledge of the objects. That being so, from every word arises knowledge of one particular object. Hence it is useless to employ synonyms. With the change of the word, the meaning too must change. The conventional viewpoint (samabhirūçha naya) abandons several meanings of the word. For instance, 'indra', 'śakra' and 'purandara' are three words that are used to describe the lord of the celestial being. But these must have three meanings. 'Indra' means the one who is endowed with authority and supremacy, 'śakra' means the strong one, and 'purandara' means the one who destroys cities. Same kind of distinction applies to all words. The important sense of the word, ignoring its several meanings, becomes the conventional viewpoint (samabhirūçha naya). For instance, "Where do you reside?" The answer is, "I reside in myself." Why? It is because one substance cannot reside in another. If, on the other hand, one thing can reside in 55 vè;k;&1 another, then there would be knowledge and colour, etc., in the sky. That which determines or ascertains an object as it is in its present state or mode is called the specific viewpoint (evaÉbhūta naya). According to this standpoint, a word should be used to denote an object only when it is in the state which the word connotes. When he issues commands, then only is he lord (Indra). And at that time he is neither consecrator nor worshipper. Only when it goes it is cow, and not when it stands still or lies down. Or that, which determines a soul by its present mode of knowledge, is the actual standpoint. For example, the soul which cognizes Indra is Indra, and that which cognizes fire is fire. The seven standpoints (naya) have been described. These are successively of finer scope or smaller extent, and the succeeding standpoint is dependent on the one preceding it. These points govern the order of their mention in the sūtra. Each preceding naya has greater range and divergence than the succeeding one, and each preceding naya has smaller range and convergence than the succeeding one. Since the substance has infinite characteristics, the standpoints are of numerous subdivisions. All the naya, with either primary or secondary importance, are interdependent, and a harmonious combination of these paves the way to right faith (samyagdarśana). These are like the cotton threads which, when interwoven in the proper form, produce cloth that wards off cold and provides comfort to the body. But if each threads remain independent and separate, the purpose is not served. It is contended that the example of threads is an uneven one. It is seen that threads, etc., even when independent, produce some kind of effect. Indeed, there is some use of the thread. And one bark of a tree can bind things. This contention is not valid. The critic has not understood the meaning intended. What is said here is that the standpoints (naya), when independent, cannot promote even a little of right faith (samyagdarśana). There is no effect of cloth in case of independent threads. And what has been adduced is not the effect of cloth but the effect of individual threads. Getting a step further, the effect of thread too is absent in individual parts that compose it. Hence 56 Tattvārthasūtra our proposition is established. If it be said that the effect of cloth, etc., is present potentially in threads, etc., then this applies to naya also; assisted by necessary means, even the standpoints (naya), independent in thought or word, have the potential to produce right belief (samyagdarśana). Thus, the standpoints (naya) possess that potentiality, and the example is therefore apt. The standpoints (naya) are a part of scriptural knowledge (śrutajñāna). These have been divided into seven kinds on the basis of their substratum. The substrata are three: convention (upacāra), meaning (artha), and word (śabda). The figurative (naigama) relies primarily on convention (upacāra); still, it is also arthanaya. The generic (samgraha), the systematic (vyavahāra), and the straight (Ãjusūtra) are arthanaya. The remaining three – the verbal (śabda), the conventional (samabhirūçha) and the specific (evaÉbhūta) – are śabdanaya. To comprehend the object from one particular standpoint is the scope of naya (the one-sided method of comprehension). Naya comprehends one specific attribute of the object but pramāõa – valid knowledge – comprehends the object in its fullness. Pramāõa does not make a distinction between the substance and its attributes but grasps the object in its entirety. But naya looks at the object from a particular point of view and puts emphasis on a particular aspect of the object. Both pramāõa and naya are forms of knowledge; pramāõa is sakalādeśa – comprehensive and absolute, and naya is vikalādeśa – partial and relative. A naya looks at the object from a particular point of view and presents the picture of it in relation to that view; the awareness of other aspects is in the background and not ignored. A particular standpoint naya, when treated as absolute (independent of other naya), is wrong (mithyā) knowledge. When treated as partial (dependent on other naya) it constitutes right (samyak) knowledge. 57 AA bfr rÙokFkZlw=kkijukeeks{k'kkÐs izFkeks¿è;k;% lekIr% AA ] ] ] vè;k;&1 The distinctive characteristics (svatattva) of the soul (jīva) are the dispositions or thought-activities – bhāva – arising from subsidence – upaśama, destruction – kÈaya, destruction-cum-subsidence – kÈayopaśama – of karmas, the fruition – udaya – of karmas, and its inherent nature or capacity – pariõāma. Just as the mud in the water settles down when clearing nuts are put into it, so also the karmic matter does not manifest its power in the soul due to causes (i.e., the disposition of the soul). This is called subsidence (upaśama). When the same water is poured into another vessel it becomes completely free from mud. In the same way, complete removal of the karmic matter is destruction (kÈaya). The third state is a mixed state of destruction-cum-subsidence (kÈayopaśama), as in CATEGORY OF THE LIVING C H A P T E R 2 vkSi'kfed{kkf;dkS HkkokS feJÜÓ thoL; LorÙoekSnf;dikfj.kkfedkS p AA1AA 1thoL;o tho ds 1vkSi'kfed{kkf;dkSo vkSi'kfed vkSj {kkf;d 1HkkokSo Hkko 1p feJ%o vkSj feJ rFkk 1vkSnf;d ikfj.kkfedkS po vkSnf;d vkSj ikfj.kkfed & ;s ik¡p Hkko 1LorÙoe~o futHkko gSa vFkkZr~ ;s tho ds vfrfjDr nwljs esa ugha gksrsA What is the nature of the soul (jīva), which is the first of the objects of right faith? 58 Tattvārthasūtra case of the water, which, owing to the presence of clearing nuts, becomes clear as well as muddy in different parts. The fruition of karmas in the presence of certain causes is fruition (udaya). The essential nature (svarūpa) of the soul, irrespective of the karmic matter, is its inherent nature or capacity – pariõāma. That disposition (bhāva), which has subsidence as its object or cause, is subsidential (aupaśamika). Similarly with regard to destructional (kÈāyika), destruction-cum-subsidential (kÈāyopaśamika), rising (audāyika) and inherent nature (pāriõāmika). These five dispositions (bhāva) are the distinctive (asādhāraõa) characteristics – svatattva – of the soul. The subject under consideration is right belief (samyagdarśana). And among the three kinds of right belief, subsidential (aupaśamika) disposition (bhāva) is attained first by the soul. So it is mentioned first. The contender of the subsidential (aupaśamika) disposition is the destructional (kÈāyika) disposition and, among the worldly souls, the right believers of this type are innumerable times more in number than those of the first type. So it is mentioned next. The mixed disposition – destruction-cum-subsidential (kÈāyopaśamika) – is mentioned next as it consists of both. Besides, the right believers of this type are innumerable times more in number than the other two types. The dispositions due to the fruition of karmas – audāyika – and the inherent nature of the soul – pāriõāmika – are mentioned in the end as these are infinite times more than all the other types. The subsidential (aupaśamika) and the destructional (kÈāyika) dispositions (bhāva) arise only in case of the potential (bhavya) souls; the potential (bhavya) souls are those having the inherent capacity for liberation. But the third – mixed disposition of destruction-cumsubsidential (kÈāyopaśamika) – arises in case of the non-potential (abhavya) souls too; the non-potential (abhavya) souls are those not having the inherent capacity for liberation. The last two dispositions (bhāva) arise in case of the potential (bhavya) as well as the nonpotential (abhavya) souls. The first four dispositions (bhāva) have been mentioned primarily on the basis of their instrumental causes (nimitta) and the last on the 59 vè;k;&2 basis of the inherent capacity (yogyatā) of the soul. All worldly activities are divided on these two bases – the instrumental cause and the inherent capacity. Sometimes the instrumental cause is predominant and sometimes the inherent capacity. Giving predominance to the instrumental cause, however, does not mean that the cause is the doer (kartā) of the activity. The purpose of such classification is to exhibit clearly the definitive cause of certain activities. Although the activity takes place due to the inherent capacity (yogyatā or upādāna) of the object under consideration, still there is the presence of the hetu or sādhana – in form of logical association (anvaya) and distinction (vyatireka). The presence of such hetu or sādhana is the definitive cause (nimitta) of the activity. The first four dispositions (bhāva) – aupaśamika, kÈāyika, kÈāyopaśamika and audāyika – are, therefore, called 'naimittika bhāva'. Do these dispositions (bhāva) or characteristics of a single soul have subdivisions? Yes, these have subdivisions. mijksDr ik¡p Hkko 1;FkkØee~o Øe'k% 1f} uo v"Vkn'k ,d o'kfr f=kHksnko nks] uo] vêkò jg] bDdhl vkSj rhu Hksn okys gSaaA f}uok"Vkn'kSd o'kfrf=kHksnk ;FkkØee~ AA2AA These are of two, nine, eighteen, twenty-one and three kinds, respectively. The subsidential (aupaśamika) disposition (bhāva) is of two kinds. The destructional (kÈāyika) disposition is of nine kinds. The destruction-cum-subsidential (kÈāyopaśamika) disposition is of eighteen kinds. The disposition (bhāva) due to the fruition of karmas – audāyika – is of twenty-one kinds. And the disposition (bhāva) due to 60 Tattvārthasūtra inherent nature of the soul – pāriõāmika – is of three kinds. What are the two kinds of characteristics arising from subsidence (upaśama)? 1lE;DRoo vkSi'kfed lE;DRo vkSj 1pkfj=kso vkSi'kfed pkfj=k & bl izdkj vkSi'kfedHkko ds nks Hksn gaSA lE;DRopkfj=ks AA3AA The two kinds of subsidential (aupaśamika) disposition (bhāva) are subsidential belief (aupaśamika samyaktva) and subsidential conduct (aupaśamika cāritra). Right belief and right conduct have already been explained. How do these become subsidential (aupaśamika)? Conduct-deluding (cāritramohanīya) karmas are of two kinds, the kaÈāyavedanīya and the nokaÈāyavedanīya. When the following seven, the four kaÈāyavedanīya – anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha) – of the anantānubandhī type (leading to endless worldly existence), together with the three kinds of faith-deluding (darśanamohanīya) karmas – samyaktva (slightly clouding right belief), mithyātva (wrong belief) and samyagmithyātva (mixed right and wrong belief) – subside, subsidential belief (aupaśamika samyaktva) arises. How can karmas subside in case of the eternal misbeliever who is subject to passions (kaÈāya) arising from karmas? It is on the basis of the attainment of favourable-time (kālalabdhi), etc. The first kālalabdhi is with regard to time. The potential soul (with capacity for liberation) bound by karmas becomes capable of attaining the first stage of right belief (prathama samyaktva) when there is the residue of 61 vè;k;&2 time known as half-time of whirling-round matter (ardhapudgala parivartana). When the residue of time is more than this, that soul is not capable of attaining the first stage of right belief (prathama samyaktva). The second kālalabdhi is with regard to the duration of karmas. The first stage of right belief is not attained when the duration of karmas is either at the maximum or at the minimum. If so, when is it attained? The suitability for the first stage of right belief arises when the karmas of less than koÇākoÇi sāgaropama duration are bound, and when, owing to the purification of the soul, the existing karmas also are of duration of koÇākoÇi sāgaropama less numerable thousand sāgaropama. The third kālalabdhi is with regard to birth (bhava). The worthy soul endowed with the five senses and the mind (saÉjñī), fully developed (paryāptaka) and purified (sarvaviśuddha), attains the first stage of right faith – subsidential belief (aupaśamika samyaktva). Besides, recollection of the previous births is also among the causes. Subsidential conduct (aupaśamika cāritra) arises on the subsidence of all the deluding (mohanīya) karmas. Right belief – samyaktva – is mentioned first as it is the basis of right conduct (cāritra). The nine characteristics of the destructional (kÈāyika) disposition are described next. 1Kku n'kZu nku ykHk Hkksx miHkksx oh;kZf.ko dsoyKku] dsoyn'kZu] {kkf;dnku] {kkf;dykHk] {kkf;dHkksx] {kkf;dmiHkksx] {kkf;doh;Z rFkk 1po p dgus ij] {kkf;dlE;DRo vkSj {kkf;dpkfj=k & bl izdkj {kkf;dHkko ds ukS Hksn gSaA Kkun'kZunkuykHkHkksxksiHkksxoh;kZf.k p AA4AA 62 Tattvārthasūtra The destructional (kÈāyika) disposition is of nine kinds: knowledge (jñāna), perception (darśana), gift (dāna), gain (lābha), enjoyment (bhoga), re-enjoyment (upabhoga), energy (vīrya), and the two – belief (samyaktva) and conduct (cāritra) – from the previous sūtra. The word destructional (kÈāyika) must be added to each. 'Ca' is intended to include belief (samyaktva) and conduct (cāritra). Perfect knowledge (kevalajñāna – kÈāyika jñāna) manifests on the total destruction of knowledge-obscuring karmas. Perfect perception (kevaladarśana – kÈāyika darśana) must be understood in the same manner. On complete destruction of gift-obstructive (dānāntarāya) karmas arises the power of giving security, the gift of fearlessness, to infinite multitudes of living beings. On complete destruction of the gain-obstructive (lābhāntarāya) karmas, the Omniscient has no need for the partake of food; infinite particles of extremely pure and subtle matter, which give strength and which are beyond the reach of ordinary human beings, are assimilated in his body every instant. As the entire karmas which obstruct enjoyment (bhoga) are destroyed, there arises infinite enjoyment of unparalleled nature consequent on the destruction of karmas. Particularly, the marvels (atiśaya) like the celestial shower of fragrant flowers result from this. As the obstructive karmas of re-enjoyment (upabhoga) disappear without remnant, infinite re-enjoyment is manifested. The bejeweled throne, the waving of flywhisks, three-tier canopy, and other splendours result from this. And as the karmas which obstruct energy (vīrya) are completely destroyed, infinite energy of the pure soul is manifested. On complete destruction of the seven subtypes of karmas referred to above, perfect belief (kÈāyika samyaktva) is attained. Perfect conduct (kÈāyika cāritra) must also be understood in the same way. A doubt is raised: if the power of giving security and bestowing fearlessness, etc., are concomitant to destruction of karmas, then these should also apply to the liberated souls (the Siddha). No. These 63 vè;k;&2 arise only in case of the Omniscient Lord (the Arhat) on account of the presence of the physique-making (śarīra) and Tīrthańkara namekarmas (nāmakarma). In the absence of all karmas, these external manifestations of kÈāyika dāna, etc., do not happen in the liberated souls. How then do these exist in the liberated souls? These exist in the liberated souls only in the form of infinite bliss, pure and unalloyed; as infinite-energy (anantavīrya) exists in the form of infinite-knowledge (kevalajñāna). The eighteen characteristics of destruction-cum-subsidential (kÈāyopaśamika) disposition (bhāva) are now described. 1Kku vKkuo efr] Jqr] vof/ vkSj eu%i;Z; & ;s pkj Kku rFkk dqefr] dqJqr vkSj dqvof/ & ;s rhu vKku] 1n'kZuo p{kq] vp{kq vkSj vof/ & ;s rhu n'kZu] 1yC/;%o {kk;ksi'kfed nku] ykHk] Hkksx] miHkksx] oh;Z & ;s ik¡p yfC/;k¡ 1prq% f=k f=k iÛÓ Hksnk%o bl izdkj 4$3$3$53⁄415 Hksn rFkk 1lE;DRoo {kk;ksi'kfed lE;DRo 1pkfj=ko {kk;ksi'kfed pkfj=k 1po vkSj 1la;ekla;ek%o la;ekla;e & bl izdkj {kk;ksi'kfedHkko ds 18 Hksn gaSA KkukKkun'kZuyCèk;ÜÓrqfL=kf=kiÛÓHksnk% lE;DRopkfj=kla;ekla;ekÜÓ AA5AA The destruction-cum-subsidential (kÈāyopaśamika) disposition is of eighteen kinds: four kinds of knowledge (jñāna), three kinds of wrong knowledge (ajñāna), three kinds of perception (darśana), five kinds of attainment (labdhi), right belief (samyaktva), conduct (cāritra), and 64 Tattvārthasūtra restraint-cum-non-restraint (saÉyamāsaÉyama). The word destruction-cum-subsidential (kÈāyopaśamika) must be added to these eighteen kinds of disposition. The destruction-cum-subsidential (kÈāyopaśamika) disposition arises when, for the present, there is destruction-of-rise (udayābhāvī kÈaya) of the karmic-strength that obscures the attributes of the soul completely – sarvaghāti spardhaka – and, for the future, there is subsidence (upaśama) of these and rise (udaya) only of the karmicstrength that obscures partially – deśaghātī spardhaka. Herein the operation of dispositions like knowledge (jñāna) must be understood with reference to their own covering (āvaraõa) and destruction-cum-subsidence (kÈayopaśama) of the obstructive (antarāya) karmas. The word 'samyaktva' in the sūtra refers to the destruction-cumsubsidential type of right belief – 'vedaka samyaktva' or 'kÈāyopaśamika samyaktva'. The 'vedaka samyaktva' is the belief in substances that arises on destruction-of-rise (udayābhāvī kÈaya) as well as subsidence (upaśama) of these six: four passions (kaÈāya) leading to endless mundane existence – anantānubandhi, the faithdeluding karmas of wrong-belief (mithyātva) and mixed-belief (samyagmithyātva). The rise of the faith-deluding karmas of rightbelief (samyaktva prakÃti) which obscure only partially (deśaghātī) is 'vedaka samyaktva' . The destruction-cum-subsidential (kÈāyopaśamika) restraint-cumnon-restraint (saÉyamāsaÉyama) is the state (pariõāma) of the soul that arises on destruction-of-rise (udayābhāvī kÈaya) as well as on subsidence (upaśama) of the twelve passions (kaÈāya), namely, the four that lead to endless existence – anantānubandhī, the four that prevent partial self-control – apratyākhyānāvaraõa, and the four that prevent complete self-control – pratyākhyānāvaraõa, and on the rise of the partially-obscuring (deśaghātī) karmic-strength (spardhaka) of any one of the gleaming – saÉjvalana – passions (kaÈāya), and possible 65 vè;k;&2 rise of the nine quasi-passions (nokaÈāya). There are four partially-obscuring (deśaghātī) types of knowledgeobscuring (jñānāvaraõīya) karmas, therefore, four kinds of knowledge are manifested on their destruction-cum-subsidence (kÈayopaśama). However, since three kinds of wrong-knowledge (ajñāna) manifest in the wrong-believer (mithyādÃÈÇi), and four kinds of knowledge (jñāna) in the right-believer (samyagdÃÈÇi), there are seven kinds of destruction-cum-subsidential (kÈāyopaśamika) knowledge (jñāna). The three kinds of destruction-cum-subsidential (kÈāyopaśamika) perception (darśana) are ocular-perception (cakÈudarśana), nonocular-perception (acakÈudarśana) and clairvoyant-perception (avadhidarśana). The five kinds of destruction-cum-subsidential (kÈāyopaśamika) attainment (labdhi) are gift (dāna), gain (lābha), enjoyment (bhoga), re-enjoyment (upabhoga), and energy (vīrya). The twenty-one kinds of disposition consequent on the fruition (udaya) of karmas are described next. 1xfro fr;±p] ujd] euq"; vkSj nso & ;s pkj xfr;k¡] 1d"kk;o Øks/] eku] ek;k] yksHk & ;s pkj d"kk;sa] 1 yxo L=khosn] iq#"kosn vkSj uiqaldosn & ;s rhu  yx] 1feF;kn'kZuo feF;kn'kZu 1vKkuo vKku 1vla;ro vla;e 1vfl1⁄4o vfl1⁄4Ro rFkk 1ys';k%o d".k] uhy] dkiksr] ihr] iÁ vkSj 'kqDy & ;s Ng ys';k;sa] bl izdkj 1prq% prq% f=k ,d ,d ,d ,d "kM~ Hksnk%o 4$4$3$1$1$1$ 1$63⁄421] bl izdkj lc feykdj vkSnf;dHkko ds 21 Hksn gSaA xfrd"kk; yxfeF;kn'kZukKkukla;rkfl1⁄4& ys';kÜÓrqÜÓrqL=;sdSdSdSd"kM~Hksnk% AA6AA 66 Tattvārthasūtra The disposition (bhāva) due to the fruition of karmas – audāyika – is of twenty-one kinds: states of existence – gati, passions – kaÈāya, sex – lińga, wrong-belief – mithyādarśana, wrong-knowledge – ajñāna, nonrestraint – asaÉyama, imperfect-disposition – asiddha, and colouration – leśyā, which are of four, four, three, one, one, one, one and six kinds, respectively. States of existence (gati) are four: infernal existence (narakagati), subhuman existence (tiryańcagati), human existence (manuÈyagati) and celestial existence (devagati). On the fruition of name-karma (nāmakarma) of infernal existence (narakagati), the disposition of infernal being is manifested; hence, infernal existence (narakagati) is due to the fruition of karmas – audāyika. Similarly it should be understood in regard to the other three states of existence (gati). The passions (kaÈāya) are of four kinds: anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha). The karma which rouses anger (krodha) on its fruition (udaya) is anger-rousing karma. Similarly it should be understood in regard to the other three passions (kaÈāya). The sexes (lińga) are of three kinds: the male-feeling (puruÈaveda), the female-feeling (strīveda) and the neuter-feeling (napuÉsakaveda). The rise of the female-feeling occurs on the fruition of karmas of the female sex. Similarly it should be understood in regard to the other two sexes. Wrong-belief (mithyādarśana) is one. Wrong-belief in reality is the result of the fruition of karmas of wrong belief (mithyādarśana). Wrong-knowledge (ajñāna) means noncognition of objects. The rise of knowledge-obscuring (jñānāvaraõīya) karmas causes non-cognition of objects; it is thus audāyika. The rise of intense karmas – sarvaghāti spardhaka – of conduct-deluding type gives rise to non-restraint (asaÉyama). Hence, non-restraint (asaÉyama) is audāyika. Imperfect-disposition (asiddha) arises on the fruition of karmas in general; it is thus audāyika. Colouration 67 vè;k;&2 (leśyā) is of two kinds, material-colouration (dravyaleśyā) and psychical-colouration (bhāvaleśyā). As this chapter deals with the psychical-factors of the soul, it does not delve into materialcolouration (dravyaleśyā). Psychical-colouration (bhāvaleśyā) is the source or cause of vibratory activity of the soul on rise of the passions (kaÈāya); it is thus audāyika. It is of six kinds: black (kÃÈõa), blue (nīla), grey (kāpota), yellow (pīta), pink (padma) and white (śukla). Now, it is mentioned in the Scripture that there is the presence of white colouration (śuklaleśyā) in case of those with subsided delusion (upaśānta-kaÈāya), with destroyed delusion (kÈīõa-kaÈāya), and the Omniscient-with-vibration (sayogakevalī). It cannot be so since their passions (kaÈāya) are either subsided or destroyed. It is not a contradiction. From the point of view of the previous colouration of disposition due to past passions, conventionally, it is said that the same is present, owing to presence of activity in them. In case of the Omniscient-without-activity (ayogakevalī), there is no colouration as all activity is absent. The three kinds of disposition (bhāva) due to inherent nature of the soul – pāriõāmika – are mentioned next. 1thoHkO;kHkO;Rokfu po thoRo] HkO;Ro vkSj vHkO;Ro & bl izdkj ikfj.kkfed Hkko ds rhu Hksn gaSA thoHkO;kHkO;Rokfu p AA7AA The soul-principle – jīvatva, the capacity for liberation – bhavyatva, and the incapacity for liberation – abhavyatva are the three dispositions (bhāva) due to the inherent nature of the soul – pāriõāmika. 68 Tattvārthasūtra The three characteristics mentioned in the sūtra are inherent in and unique to the soul (jīva), not found in other substances. Why are these considered inherent in the soul? These do not depend on rise (udaya), subsidence (upaśama), destruction (kÈaya) or destruction-cumsubsidence (kÈayopaśama) of karmas. The soul-principle (jīvatva) is soul-consciousness (caitanya). The soul that will attain right faith (samyagdarśana), etc., is called 'bhavya' – endowed with the capacity for liberation. Or, it is endowed with bhavyatva. And the soul that will not attain right faith, and so on, is called 'abhavya' – not endowed with the capacity for liberation. Or, it is endowed with abhavyatva. These three – jīvatva, bhavyatva and abhavyatva – are the inherent qualities of the soul. Should not the other qualities like existence – astitva, permanence – nityatva, and having space-points – pradeśavattva, be mentioned along with these three qualities? No. These have been included by the particle 'ca' in the sūtra. If so, the number three is contradicted. No. The distinctive (asādhāraõa) characteristics which are inherent in the soul are three only. Qualities like existence (astitva) are common (sādhāraõa) characteristics as these apply to the souls (jīva) as well as the non-souls (ajīva). So these are included separately by the particle 'ca'. Since the soul is incorporeal or non-material (amūrta), how do the dispositions of subsidence – aupaśamika – etc., apply to it? These dispositions have reference to the bondage of karmas. How can there be bondage of karmic matter with the incorporeal soul? It is possible because the soul is incorporeal or non-material (amūrta) only from a certain point of view; it is not true that the soul is non-material (amūrta) from all points of view. From the point of view of its modes (paryāya) in bondage, owing to the influence of karmas, it is corporeal (mūrta) in the embodied state. From the point of view of its pure nature, the soul is incorporeal (amūrta). It is further contended that if the soul becomes one with the body because of the influence of karmas then it cannot be considered separate from the body. It is not so. Though the soul is one with the body in the embodied state, it is 69 vè;k;&2 1y{k.ke~o tho dk y{k.k 1mi;ksx%o mi;ksx gSA mi;ksxks y{k.ke~ AA8AA different from the body because of its distinctive mark (lakÈaõa). The Scripture says, "From the point of view of bondage, the soul is one with the body, still it is different from the body because of its distinctive mark (lakÈaõa). Hence the incorporeal nature of the soul is predicated in a non-absolutistic (anekāntātmaka) sense only. From one point of view it is incorporeal and from another point of view it is not incorporeal." If so, let the distinctive mark (lakÈaõa) of the soul be mentioned. Cognition (upayoga) is the mark (lakÈaõa) – distinctive characteristic – of the soul (jīva). That, which arises from both internal and external causes and concomitant with soul-consciousness (caitanya) is cognition (upayoga) – active or attentive consciousness. By this – cognition (upayoga) – the soul is distinguished from the body. Just as gold and silver, even when mixed together, remain distinct by their respective colour, etc., similarly the soul and the body, though one in bondage, maintain distinctness due to their respective marks (lakÈaõa). The divisions of cognition (upayoga) are described next. 1l%o og mi;ksx 1f}fo/%o nks izdkj dk gS & Kkuksi;ksx vkSj n'kZuksi;ksxA os Øe'k% 1v"V prq% Hksn%o vkB vkSj pkj Hksn lfgr gSa] vFkkZr~ Kkuksi;ksx ds vkB rFkk n'kZuksi;ksx ds pkj Hksn gaSA l f}foèkks¿"VprqHksZn% AA9AA 70 Tattvārthasūtra Cognition (upayoga) is of two kinds. And these, in turn, are of eight and four kinds, respectively. Cognition (upayoga) is of two kinds: knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga). Knowledge-cognition (jñānopayoga) is of eight kinds: (1) sensory knowledge – matijñāna, (2) scriptural knowledge – śrutajñāna, (3) clairvoyance – avadhijñāna, (4) telepathy – manaÍparyayajñāna, (5) omniscience – kevalajñāna, (6) wrong sensory knowledge – matyajñāna, kumati, (7) wrong scriptural knowledge – śrutājñāna, kuśruta, and (8) wrong clairvoyance – vibhańgajñāna. Perception-cognition (darśanopayoga) is of four kinds: (1) ocular perception – cakÈudarśana, (2) non-ocular perception – acakÈudarśana, (3) clairvoyant perception – avadhidarśana, and (4) omniscient perception – kevaladarśana. How are these, knowledge and perception, different? Knowledgecognition (jñānopayoga) is with details and, therefore, called sākāra or savikalpa. Perception-cognition (darśanopayoga) is without details and, therefore, called nirvikāra or nirvikalpa or sāmānyāvalokana. These occur in succession in ordinary souls (non-omniscient souls), but occur simultaneously in those who have annihilated karmas. Though perception occurs first, knowledge being more worthy is mentioned first in the sūtra. Earlier, five kinds of right knowledge (samyagjñāna) have been mentioned. But here, three kinds of wrong knowledge are also mentioned as this is the section dealing with cognition (upayoga), in general. Cognition (upayoga) is the mark (lakÈaõa) common to all souls. The souls are classified into two. 71 vè;k;&2 tho 1lalkfj.k%o lalkjh 1po vkSj 1eqDrk%o eqDr & ,sls nks izdkj ds gSaA lalkfj.kks eqDrkÜÓ AA10AA Souls are of two kinds: the transmigrating (saÉsārī) and the liberated (mukta). Transmigration (metempsychosis) is saÉsāra, the cycle of wandering. Those, who undergo the cycle of wandering, are the transmigrating souls. This whirling-round has five subdivisions: the cycle of matter (dravyaparivartana), the cycle of place (kÈetraparivartana), the cycle of time (kālaparivartana), the cycle of being (bhavaparivartana), and the cycle of thought-activity (bhāvaparivartana). The cycle of matter is of two kinds, the cycle of quasi-karmic matter (nokarmaparivartana) and the cycle of karmic matter (karmaparivartana). The cycle of quasi-karmic matter is described first. Particles of matter fit for the three kinds of body and the six kinds of completion or development are taken in by a soul (jīva) in one instant. These remain in the same condition in which they were taken in with regard to their greasiness or roughness, colour, smell, etc. – intense, feeble or intermediate – and fall off in the subsequent instant(s). After that, unabsorbed particles are taken in and cast off infinite times. Similarly, mixed particles are taken in and cast off infinite times. The absorbed particles in the middle are taken in and cast off infinite times. After that, the same particles of matter taken in by the soul at the beginning attain the same state of quasi-karmic matter in the same soul. All these taken together constitute one cycle of quasikarmic matter (nokarmaparivartana). Now the cycle of karmic matter (karmaparivartana) is described. Particles of matter transformed into the eight types of karmic matter are taken in by one soul in one instant and are cast off in the subsequent instant(s), after the lapse of one 72 Tattvārthasūtra 1āvalī and one samaya. Similarly, as described in connection with the cycle of quasi-karmic matter, the same particles of matter taken in by the soul at the beginning attain the same state of karmas in the same soul. All these put together make one cycle of karmic matter (karmaparivartana). It is said in the Scripture, "The soul, indeed, has taken in (enjoyed) successively all the molecules of matter in the entire universe and has cast these off. And the soul has been revolving infinite times in the cycle of matter (pudgalaparivartanarūpa)." The cycle of place (kÈetraparivartana) is described next. The subtle, one-sensed, undeveloped being (nigoda jīva), with the utmost minimum extent of body, is born with the central eight points of the universe as the middle of its body. It lives for a very short time and dies. Then the same being with the same extent of body is reborn in the same spot a second time, a third time and a fourth time. In this manner it is reborn in the same spot as many times as there are space-points (pradeśa) in one 'ghanāńgula' (a measure of volume) divided by innumerable. Again, by increase of one space-point at a time, the entire universe is made the birth-place of the same soul. The period taken for completing this is one cycle of place (kÈetraparivartana). It has been said, "There is no space-point in the entire universe, which has not been the seat of birth of the soul. In this way the soul has taken birth many times in the space of the universe." Now the cycle of time (kālaparivartana) is described. A particular being (jīva) is born in the first instant of the ascending cycle of time (utsarpiõī), and dies after completing his lifetime. Again, the same being is reborn in the second instant of the next ascending cycle and dies at the end of his lifetime. Again, the same being is reborn in the third instant of the third ascending cycle. In this manner the ascending cycle of time (utsarpiõī) is completed. Similarly for the descending cycle of time (avasarpiõī). Thus birth must be taken by any one soul in an uninterrupted manner. Similarly, death must be 1 – 1 āvalī = innumerable samaya; the smallest and indivisible period of empirical time is called samaya. 73 vè;k;&2 understood to be without any interval. So much constitutes a cycle of time (kālaparivartana). It has been said, "The soul revolving in the cycle of time has been born as well as dead many times in the instants of the ascending as well as the descending cycles of time." The cycle of being (bhavaparivartana) is described next. In the infernal state, the minimum lifetime is ten thousand years. Some being is born with that lifetime in that region and, after wandering, is reborn there with the same lifetime. In this manner, he is born and died in the same region as many times as there are instants (samaya) in ten thousand years. Again, by increase of one instant (samaya) at a time, the lifetime of thirty-three sāgaropama, of the infernal region, is completed. Then, coming out from the infernal region, he is born in the plants and animal world with the minimum duration of within forty-eight minutes – antarmuhūrta. And in the manner mentioned above, the lifetime of three palyopama, of the plant and animal world, is completed. Similarly, the being completes the lifetime of within forty-eight minutes – antarmuhūrta – to three palyopama with regard to the human state of existence. In the celestial state it is like that of infernal beings. But there is this difference. In the celestial state, it must be taken up to the completion of thirty-one sāgaropama. All these taken together constitute one cycle of being (bhavaparivartana). It has been said, "Owing to association with wrong-belief (mithyātva), the soul has revolved many times, being born with the minimum, etc., lifetime in all the states of existence, from the infernal regions up to the upper graiveyaka heaven. Now the cycle of thought-activity (bhāvaparivartana) is described. One being endowed with the five senses and the mind – saÉjñī paryāptaka – and actuated by wrong belief (mithyādarśana) acquires the minimum duration, as suited to him, of within one koÇākoÇi (1 crore × 1 crore) sāgaropama of knowledge-obscuring (jñānāvaraõīya) karmas. The Scripture contains highly technical discussion of the cycle of thought-activity, beyond the scope of the present work. Suffice it to say here that with the increase of one instant at a time, the maximum duration of thirty koÇākoÇi sāgaropama is reached. In the 74 Tattvārthasūtra same manner, the cycle of thought-activity (bhāvaparivartana) takes place with regard to the main and the subtypes of karmas. It has been said, "Owing to its association with wrong belief (mithyātva), the soul has acquired all the four types of bondage – nature (prakÃti), duration (sthiti), intensity (anubhāga) and space (pradeśa) – and plunged in the cycle of thought-activity (bhāvaparivartana)." Transmigration (metempsychosis) is saÉsāra, the cycle of wandering. Those who undergo the cycle of wandering are the transmigrating souls. Those who are released from these five kinds of transmigration, the cycle of wandering, are the liberated souls. The transmigrating (saÉsārī) souls are mentioned first in the sūtra as the designation 'liberation' (mukta) is attained by the former. The two kinds of transmigrating souls are mentioned in the next sūtra. 75 lalkjh tho 1leuLdk%o eulfgr&lSuh vkSj 1veuLdk%o eujfgr&vlSuh] nks izdkj ds gSaA leuLdk¿euLdk% AA11AA The transmigrating souls are of two kinds, those with the mind – mana – and those without the mind. The mind (mana) is of two kinds, the physical mind (dravyamana) and the psychical mind (bhāvamana). The physical mind is originated by the rise of name-karma (nāmakarma) of limbs and minor limbs – ańgopāńga. The purity of the soul arising on the destruction-cumsubsidence (kÈayopaśama) of energy-obstructive (vīryāntarāya) and quasi-sense-covering (noindriyāvaraõa) karmas is the psychic mind. Those endowed with this mind are 'samanaska', and those not vè;k;&2 endowed with it are 'amanaska'. Thus the living beings are divided into two classes, those with the mind and those without the mind. Those endowed with the mind are mentioned first as they are worthy. How are they worthy? Being endowed with the power of discrimination between the good and the bad, they are worthy. The transmigrating souls are classified in another way. 1lalkfj.k%o lalkjh tho 1=klo =kl vkSj 1LFkkojk%o LFkkoj ds Hksn ls nks izdkj ds gSaaA lalkfj.kÐlLFkkojk% AA12AA The transmigrating souls are of two kinds, the trasa and the sthāvara. The mundane souls are of two kinds, the trasa and the sthāvara. Those who are subject to the 'trasa' name-karma (nāmakarma) are trasa, and those who are governed by the 'sthāvara' name-karma are sthāvara. Is it correct to say that those who move are trasa and those who are stationary are sthāvara? No, such an interpretation contradicts the Scripture. From the two-sensed beings up to the Omniscient-without-activity (ayogakevalī) are designated 'trasa' in the Scripture. The distinction is not based on movability or immovability, but on fruition of 'trasa' and 'sthāvara' name-karma. As the word 'trasa' is of fewer letters than the word 'sthāvara' and as the trasa beings are worthier, 'trasa' is mentioned first. These are worthier as all varieties of cognition (upayoga) are possible in them. There is not much to be said about the one-sensed, sthāvara beings. So these are explained first, violating the order. 76 Tattvārthasūtra 1ìfFkoh vi~ rst% ok;q% ouLir;%o ìfFkohdkf;d] tydkf;d] vfXudkf;d] ok;qdkf;d vkSj ouLifrdkf;d & ;s ik¡p izdkj ds 1LFkkojk%o LFkkoj tho gSaA (bu thoksa ds ek=k ,d Li'kZu bfUnz; gksrh gSA) ìfFkO;Irstksok;qouLir;% LFkkojk% AA13AA Earth-bodied – pÃthivīkāyika, water-bodied – jalakāyika, fire-bodied – agnikāyika, air-bodied – vāyukāyika, and plant-bodied – vanaspatikāyika, are sthāvara beings. The earth-bodied, and so on, are the different divisions of the 'sthāvara' name-karma. The naming of souls (beings) as earth-bodied, etc., is based on fruition of these divisions of the 'sthāvara' namekarma. Four kinds of each of these – earth-bodied, and so on – are mentioned in the Scripture. For instance, earth (pÃthivī), earth-body (pÃthivīkāya), earth-bodied (pÃthivīkāyika), and earth-soul (pÃthivījīva) are mentioned. That which has no consciousness and has the quality of hardness as its own nature is earth (pÃthivī). Though it has no consciousness, even in the absence of the fruition of earth namekarma, it is called earth as it is characterized by spreading, etc. Or, earth is the common name, found in the other three also. The earthbody (pÃthivīkāya) is that which has been abandoned by the soul present in it, similar to the dead body of a man. The earth-bodied (pÃthivīkāyika) is that which has the earth for its body (namely, the soul that lives in an earth-body). The earth-soul (pÃthivījīva) is that which has acquired the name-karma of earth-body, and is in transit with the karmic body, but has not actually entered the earth-body. Similar divisions must be made with regard to water (jala), etc. These five kinds of living beings are sthāvara. How many lifeprinciples or vitalities (prāõa) do these possess? These possess four 77 vè;k;&2 life-principles (prāõa): the sense-organ of touch (sparśana-indriyaprāõa), strength of body or energy (kāyabala-prāõa), respiration (ucchvāsa-niÍśvāsa-prāõa) and life-duration (āyuÍ-prāõa). What are the trasa beings? 1f}bfUae; vkn;%o nks bfUnz; ls ysdj vFkkZr~ nks bfUnz;] rhu bfUnz;] pkj bfUnz; vkSj ik¡p bfUnz; tho 1=klk%o =kl dgykrs gSaA }hfUae;kn;Ðlk% AA14AA The trasa beings are those having two or more senses (indriya). The beings which have two senses are called two-sensed. The word 'ādi' indicates 'first' in the order. Where is the order indicated? In the Scripture. How? It is indicated by the mention of two-sensed, threesensed, four-sensed and five-sensed beings. How many life-principles do these beings have? The two-sensed beings have six, namely, the sense-organ of taste (rasanā-prāõa) and the sense-organ of speech (vacana-prāõa), in addition to the four possessed by the sthāvara beings. The three-sensed beings have seven with the addition of the sense-of-smell (ghrāõa-prāõa). The four-sensed beings have eight with the addition of the sense-of-sight (cakÈu-prāõa). The five-sensed beings, without mind, of the animal world – asaÉjñī tiryańca – have nine life-principles with the addition of the sense-of-hearing (śrotraprāõa). The five-sensed beings, with mind (saÉjñī), have ten lifeprinciples with the addition of the mind (manobala-prāõa). The beings having six, seven, eight, nine and ten life-principles are the two-sensed, three-sensed, four-sensed, five-sensed-without-mind, and five-sensed-with-mind, respectively, who have attained completion – 78 Tattvārthasūtra paryāptaka. The beings who have not attained completion – aparyāptaka – have less number of life-principles. The upper limit of the senses is to be mentioned, for by the word 'ādi' the limit is not known. 1bfUnz;kf.ko bfUnz;k¡ 1iÛÓo ik¡p gSaaA iÛÓsfUae;kf.k AA15AA The senses (indriya) are five. The word 'sense' has already been explained. The word five is intended to determine that there are only five senses and no more. Should not the organs of activity such as the organ of speech be mentioned here? No. This is the section dealing with cognition (upayoga). Those that are the instruments of cognition (upayoga) alone are mentioned here; not those that are the instruments of activity (kriyā). There is no limit to the instruments of activity (kriyā). All the limbs and minor limbs (ańgopāńga) that are formed due to the fruition of name-karma are the instruments of activity. These are not included. The subdivisions of the senses are mentioned next. lc bfUnz;k¡ 1f}fo/kfuo nzO;sfUnz; vkSj HkkosfUnz; ds Hksn ls nks izdkj dh gaSA f}foèkkfu AA16AA 79 vè;k;&2 Each sense (indriya) is of two kinds. The word 'vidha' means kinds. The five senses are of two kinds each. What are the two kinds? The two kinds are: the physical-sense (dravyendriya) and the psychical-sense (bhāvendriya). The next sūtra describes the physical-sense (dravyendriya). 1fuòZfÙk midj.kso fuòZfÙk vkSj midj.k dks 1aeO;sfUae;e~o nzO;sfUnz; dgrs gSaA fuòZÙ;qidj.ks aeO;sfUae;e~ AA17AA The physical-sense (dravendriya) consists of the formation of the organ – nirvÃtti – and the instrument itself – upakaraõa. 'NiÃvrtti' means formation. Who does the formation? The karmas. Formation is of two kinds, external (bāhya) and internal (ābhyantara). The spreading of a miniscule extent (one/innumerable part of 1utsedhāńgula ) of the soul in the shape of the senses such as the eyes is the internal formation. The collection of the physical matter, owing to the fruition of name-karma (nāmakarma), in the particular shape in the space covered by the soul is external formation. That which assists this formation (nirvÃtti) is the instrument (upakaraõa). The instrument (upakaraõa) also is of two kinds, external (bāhya) and internal (ābhyantara). In case of the eye, the eyeball is the internal 1 – utsedhāńgula = lit. small finger in its breadth; eight barley seeds in diameter ('Trilokasāra', gāthā 18, p. 23) 80 Tattvārthasūtra instrument and the eyelids and the eyelashes are the external instruments. Similarly, it should be understood in respect of the other senses. The psychical-sense (bhāvendriya) is described now. 1yfC/ mi;ksxkSo yfC/ vkSj mi;ksx dks 1HkkosfUae;e~o HkkosfUnz; dgrs gaSA yCè;qi;ksxkS HkkosfUae;e~ AA18AA The psychical-sense (bhāvendriya) consists of attainment (labdhi) and cognition (upayoga). 'Labdhi' means attainment. What is attainment? Attainment is the particular destruction-cum-subsidence (kÈayopaśama) of knowledgeobscuring (jñānāvaraõīya) karmas. In presence of this attainment (labdhi) of various kinds of knowledge, the soul makes use of one particular kind of knowledge at any particular time; this attentive disposition of the soul is termed cognition (upayoga) or activeconsciousness. Both, labdhi and upayoga, constitute the psychicalsense (bhāvendriya). Cognition (upayoga) is the effect (kārya, phala) of the sense (indriya); how can it be called a sense? The characteristic of the cause (kāraõa) is seen in the effect (kārya). For instance, knowledge transformed in the shape of the jar is called the jar; similarly, the effect of the indriya is called the indriya. The mark (lińga) of 'indra' is 'indriya'. The meaning of the word 'indriya' is taken primarily in terms of 'upayoga' as is evident from the words, 'cognition (upayoga) is the mark (lakÈaõa) – distinctive characteristic – of the soul (jīva)'. Hence, it is proper to call cognition (upayoga) a sense (indriya). 81 vè;k;&2 The names of the senses (indriya) and their order are mentioned now. 1Li'kZuo Li'kZu] 1jluo jluk] 1?kzk.ko ?kzk.k] 1p{kq%o p{kq vkSj 1Jks=ko Jks=k & ;s ik¡p bfUnz;k¡ gSaA Li'kZujlu?kzk.kp{kq%Jks=kkf.k AA19AA Touch (sparśana), taste (rasanā), smell (ghrāõa), sight (cakÈu) and hearing (śrotra) are the senses – indriya. The senses are spoken of as something subservient to or different from the soul – 'with these eyes I see clearly,' and 'with these ears I hear distinctly.' Hence touch, etc., are the instruments as these are dependent on another, namely, the soul. On the destruction-cumsubsidence (kÈayopaśama) of energy-obstructing (vīryāntarāya) and sensory-knowledge-covering (matijñānāvaraõīya) karmas and attainment of name-karma of limbs and minor limbs (ańgopāńga), that through which touch is experienced by the soul is the sense-organ of touch. Similarly, that through which taste is experienced is the sense-organ of taste. That through which smell is experienced is the sense-organ of smell. That through which objects are seen is the eye. That through which something is heard is the ear. There is another independent aspect also – 'my eyes see clearly,' and 'my ears hear well.' Hence, touch, etc., are the aspects of the agent. That which touches is the sense-organ of touch. That which tastes is the sense-organ of taste. That which smells is the sense-organ of smell. That which sees is the eye. That which hears is the ear. The order in which the senses are mentioned is intended to recall the order of the increase of the senses. What are the objects of these senses? 82 Tattvārthasūtra 1Li'kZ jl xU/ o.kZ 'kCnk%o Li'kZ] jl] xU/] o.kZ (jaxo] 'kCn & ;s ik¡p Øe'k% 1rr~ vFkkZ%o mijksDr ik¡p bfUnz;ksa ds fo"k; gSa vFkkZr~ mijksDr ik¡p bfUnz;k¡ mu&mu fo"k;ksa dks tkurh gSaaA Li'kZjlxUèko.kZ'kCnkLrnFkkZ% AA20AA Touch (sparśa), taste (rasa), smell (gandha), colour or form (varõa) and sound (śabda) are the objects of the senses. The derivation of touch, etc., must be understood from the point of view of substance (dravya) and mode (paryāya). From the point of view of substance (dravya), the action (karma) of the object is indicated. That which is touched is touch. That which is tasted is taste. That which is smelt is smell. That which is seen is colour. That which is heard is sound. Thus, from this point of view, these are substances (dravya). From the point of view of mode (paryāya), the nature (bhāva) of the object is indicated. Touching is touch. Tasting is taste. Smelling is smell. Seeing is colour. Sounding is sound. Their order is according to the order of the senses. Since the mind is variable, it is not admitted to be a sense. Does it assist cognition (upayoga)? Of course, it does assist cognition (upayoga). Without the mind the senses cannot function in their province. Is assisting the senses only use of the mind or is there any other use too? 1vfufUae;L;o eu dk fo"k; 1Jqre~o JqrKkuxkspj inkFkZ gSa vFkok eu dk iz;kstu JqrKku gSA JqrefufUae;L; AA21AA 83 vè;k;&2 Scriptural knowledge (śrutajñāna) is the province of the mind (mana). The object of scriptural knowledge (śrutajñāna) is the 'śruta' – the knowledge in comprehensible form or the Scripture. It is the province of the mind (mana). With the help of the mind (mana), the soul (jīva) with destruction-cum-subsidence (kÈayopaśama) of scripturalknowledge-obscuring (śrutajñānāvaraõīya) karma, engages in attainment of the knowledge contained in the Scripture. Or, scriptural knowledge is the Scripture. It is the object of the mind. The mind is capable of accomplishing it independently, without the help of the senses. The senses are the instrumental cause of scriptural knowledge by convention (paramparā) only. The objects of the senses have been explained. Who possess these senses? The possessor of the sense of touch is ascertained first. 1ouLifr vUrkuke~o ouLifrdk; ftlds vUr esa gS ,sls thoksa ds vFkkZr~ ìfFkohdkf;d] tydkf;d] vfXudkf;d] ok;qdkf;d vkSj ouLifrdkf;d thoksa ds 1,de~o ,d Li'kZu bfUnz; gh gksrh gSA ouLiR;Urkukesde~ AA22AA The souls (jīva) up to the plant-bodied (vanaspatikāyika) possess only the first sense. The word 'eka' in the sūtra means the first. What is it? It is the sense of touch (sparśana). By whom is it possessed? It is possessed by souls from the earth-bodied (pÃthivīkāyika) to the plant-bodied (vanaspatikāyika). The cause of its origin is now mentioned. The one sense of touch arises on the destruction-cum-subsidence (kÈayopaśama) of 84 Tattvārthasūtra energy-obstructive (viryāntarāya) and sense-of-touch-obscuring (sparśana-indriyāvaraõīya) karmas, on the rise of karmas which totally obscure the other senses, on the attainment of physiquemaking (śarira) name-karma, and on the rise of name-karma of the class of one-sensed (sthāvara) beings. Who are the beings that possess the other senses? 1Ñfe fiihfydk Hkzej euq";knhuke~o Ñfe bR;kfn] phaVh bR;kfn] Hkzej bR;kfn rFkk euq"; bR;kfn ds 1,dSd ò1⁄4kfuo Øe ls ,d ,d bfUnz; c<+rh (vf/d&vf/d) gS vFkkZr~ Ñfe bR;kfn ds nks] phaVh bR;kfn ds rhu] HkkSajk bR;kfn ds pkj vkSj euq"; bR;kfn ds ik¡p bfUnz;k¡ gksrh gSaaA dfefiihfydkHkzejeuq";knhukesdSdò1⁄4kfu AA23AA The beings such as the worm (kÃmi), the ant (pipīlikā), the bee (bhramara) and the human (manuÈya), each, have senses one more than the preceding one. The phrase 'eka-eka' in the sūtra indicates successiveness. It indicates that the senses increase by one successively. The base is the sense of touch (sparśana). Creatures like the worm (kÃmi) have the sense of taste (rasanā) in addition to the sense of touch (sparśana). The ant (pipīlikā) and similar creatures possess the sense of smell (ghrāõa) in addition to the senses of touch and taste. The bee (bhramara) and creatures of that class possess the sense of sight (cakÈu) in addition to the senses of touch, taste and smell. Man and the beings similar to him possess the sense of hearing (śrotra) in addition to the former four. Their accomplishment is as in case of the sense of touch (sparśana), explained already. In each case, there is the fruition (udaya) of the 85 vè;k;&2 intense, all-destructive (sarvaghāti) karmic matter of the subsequent sense or senses. Thus, the mundane (saÉsārī) souls are of two kinds – the trasa and the sthāvara. On the basis of the senses, they are of five kinds. Now the two classes of the five-sensed beings are mentioned. 1leuLdk%o eulfgr thoksa dks 1lafKu%o laKh (lSuh) dgrs gSaaA lafKu% leuLdk% AA24AA The five-sensed beings with the mind (mana) are called 'saÉjñī'. The mind (mana) has been described earlier. Those that are endowed with the mind are called 'saÉjñī'. From this it follows that the other transmigrating souls are not endowed with the mind; they are 'asaÉjñī'. It is contended that the adjective 'samanaskaÍ' in the sūtra is unnecessary as the function of the mind is the investigation of the good and the bad and 'saÉjñī' also means the same. But it is not so. The word 'saÉjñā' is used in many senses like the name, the knowledge, and the desire for food. Thus the word 'saÉjñī' would extend to all souls having such attributes. To exclude such an interpretation, 'samanaskaÍ' – those with the mind – is mentioned. By this, even in the absence of the functioning of the mind – discriminating between the good and the bad – in embryonic stage, in unconscious state and in sleep, it is proper to call those endowed with the mind as 'saÉjñī'. The ability to discriminate between the good and the bad is due to the functioning of the mind. The stage when the soul proceeds to acquire the new body after leaving the old body is without the association of the mind. What is the cause of the soul's activity in that stage? 86 Tattvārthasūtra 1foxzgxrkS%o foxzgxfr esa vFkkZr~ u;s 'kjhj ds fy;s xeu esa 1deZ;ksx%o dkeZ.kdk; ;ksx gksrk gSA foxzgxrkS deZ;ksx% AA25AA In transit from one body to another – vigrahagati – there is the vibration of the karmic-body – kārmaõa śarīra. 'Vigraha' means the body. Motion for the sake of the body is 'vigrahagati'. Or, 'vigraha' is hindrance or obstacle. It implies the state of transit from one body to another in which although karmic matter is taken in, quasi-karmic (nokarma) matter is blocked. The motion with such characteristic is 'vigrahagati'. The karmic-body (kārmaõa śarīra) which is the root cause of all other bodies is called 'karma'. Activity (yoga) is the vibration of the space-points (pradeśa) of the soul caused by the molecules of the organ of speech, the mind and the body. Activity (yoga) caused by the karmic-body is karmayoga. This activity of the karmic-body takes place during transit following death. This way, the taking in of new karma and transit to another place are affected. In what way does the transit of the soul and the matter take place from one place to another? Is it according to the order of space-points or without any rule? 1xfr%o xfr 1vuqJsf.ko Js.kh ds vuqlkj gksrh gSA vuqJsf.k xfr% AA26AA The transit in space takes place in straight lines (śreõī). 87 vè;k;&2 Commencing from the centre of the universe, the lines or rows of successive space-points in all directions – vertical, horizontal, and oblique – are called 'śreõī'. The motion of the souls (jīva) and the matter (pudgala) is in rows, as continuous movement. How is that the matter (pudgala), which is not the subject of this section, included? It is because 'motion' – 'gati' – is mentioned in the sūtra. If the motion of the souls alone were intended, the word 'motion' – 'gati' – would be superfluous, since motion is the subject under consideration. Moreover, in the next sūtra, the 'soul' (jīva) is mentioned; that proves by implication that the matter (pudgala) must be included in this sūtra. Now, the revolution of the heavenly deva such as the moon and the circumambulation of Mount Meru by the 'vidyādhara' (the order of human beings gifted with extraordinary powers) are not in rows. How, then, it is said that the movement of the souls (jīva) and the matter (pudgala) is in lines? To answer this, the rules regarding time (kāla) and place (deśa) must be understood. The rule regarding time: the transit of a soul (jīva) at death to attain another birth and the upward movement of liberated souls are in lines only. The law regarding place: the movement from upper to lower regions, or from lower to upper regions, similarly, from horizontal regions to lower or upper regions, is in lines only. The movement of the matter (pudgala) which takes it to the end of the universe is in lines only. There is no definite rule with regard to other movements; these can be in line or with bend. Now, special movements are described. 1thoL;o eqDr tho dh xfr 1vfoxzgko foxzgjfgr & oØrkjfgr] lh/h & gksrh gSA vfoxzgk thoL; AA27AA 88 Tattvārthasūtra The movement of the liberated (mukta) soul is without a bend – avigraha. 'Vigraha' here means hindered, not straight – vyāghāta. The motion (gati) without a bend is 'avigraha'. To whom does it occur? It occurs to the soul. To what kind of the soul? To the liberated soul. How is the liberated soul implied here? It is inferred from the mention of the transmigrating souls in the next sūtra. It is mentioned in the previous sūtra that the transit in space takes place in straight lines (śreõī). Does it not follow that there is no deviation from rows of space? So this sūtra is meaningless. No. This is to indicate that in the instances of the previous sūtra there may be sometimes irregular movement also. But the rule regarding time and space has been mentioned therein. True; but it is established only from this sūtra. The liberated soul is free from ties. Hence it goes up without impediment to the end of the universe. Is there obstruction in case of the embodied soul, or is it as in case of the liberated soul? 1lalkfj.k%o lalkjh tho dh xfr 1foxzgorh po foxzgokyh rFkk foxzgjfgr gksrh gSA 1prqH;Z% izkd~o foxzgokyh xfr pkj le; ls igys vFkkZr~ rhu le; rd gksrh gSA foxzgorh p lalkfj.k% izkd~ prqH;Z% AA28AA The movement of the transmigrating souls is with bend also prior to the fourth instant. Prior to the fourth – prākcaturbhya – is intended to indicate the limit of time. The word 'prāk' – prior – indicates the limit. Movement with a 89 vè;k;&2 1 – NiÈkuÇa kÈetra is located in the topmost corner of the universe outside the mobile channel (trasa nāçī). Living beings endowed with more than one sense are found only within the boundaries of the mobile channel and not outside it. Hence it is called the mobile channel (trasa nāçī). But onesensed creatures are found within as well as outside the mobile channel. The mobile channel is the region that runs through the centre of the universe. It is in the form of a prism having a square base, each side measuring one rajju, extending throughout the universe of fourteen rajju in height. bend occurs up to three instants but not in the fourth. How is it? The being, who is to be born in the special region outside the mobile 1channel (in the niÈkuÇa kÈetra ) from another such region commences motion with three bends as in such case no straight movement is possible. Here, there is no need for the fourth bend, as there is no place of birth which requires further bends. Hence movement with bend is only up to three instants and not in the fourth instant. 'Ca' is intended for indicating both types of motion, i.e., with and without bends. The time limit for movement with the bend has been mentioned. How much time is required for movement without the bend? 1vfoxzgko foxzgjfgr xfr 1,dle;ko ,d le; ek=k gh gksrh gS vFkkZr~ mlesa ,d le; gh yxrk gSA ,dle;k¿foxzgk AA29AA Movement without a bend is for one instant (samaya). That movement that takes one instant is 'ekasamayā'. The movement without a bend is 'avigraha'. The soul and the matter impelled by movement takes only one instant even to reach the end of the 90 Tattvārthasūtra universe, if there be no impediment – vyāghāta. It is said that in the beginningless convention of karmic bondage, the soul, owing to its wrong-faith, etc., takes in karmic matter at all times. Does the soul take in matter during its passage from one birth to another? foxzgxfr esa 1,da }kS ok =khu~o ,d nks vFkok rhu le; rd 1vukgkjd%o tho vukgkjd jgrk gSA ,da }kS =khUok¿ukgkjd% AA30AA For one, two or three instants (samaya) the soul remains non-assimilative – anāhāraka. Instant (samaya) is supplied from the previous sūtra. This particle 'vā' indicates alternative meaning. The alternative is to be taken as intended. For one, two, or three instants the soul does not take in molecules of matter. 'Āhāraka' is taking in of matter fit for the three kinds of bodies and the six kinds of completion. Without taking in of such matter, the soul remains 'anāhāraka' during this time. However, the taking in of karmas is incessant, as there is the associated karmicbody (kārmaõa śarīra). In straight movement towards the seat of birth, the soul takes in matter; it is 'āhāraka'. In the other three instants the soul does not assimilate matter. The kinds of accomplishment of the new body for the soul in transit and the ways of birth are described next. 91 vè;k;&2 1lEewPNZu xHkZ miiknk%o lEewPNZu] xHkZ vkSj miikn rhu izdkj dk 1tUeo tUe gksrk gSA lEewPNZuxHkksZiiknk tUe AA31AA Birth is by spontaneous generation – sammūrcchana, from the uterus – garbha, or in the special bed – upapāda. In the three worlds – the upper, the lower and the middle – there is spontaneous generation – sammūrcchana – of the body in all directions, that is, formation of the limbs by the surrounding matter. The union of a sperm and an ovum forming a fertilized ovum in the mother's womb constitutes conception – 'garbha'. Or, it is called 'garbha' because of the mixing of the food taken in by the mother. The bed where the soul goes to be reborn is 'upapāda'. 'Upapāda' is the particular name of the seat of birth of the celestial and the infernal beings. These are the three ways in which the transmigrating soul may take birth on fruition of the karmas bound to it due to its auspicious and inauspicious dispositions. So far, the births, the basis for the attainment of enjoyment of things of the world, have been dealt with. Now, the kinds of seats-of-birth (yoni) must be described. 1lfpÙk 'khr laòrk%o lfpÙk] 'khr] laòr 1lsrjko mlls myVh rhu & vfpÙk] m".k] foòr 1p ,d'k% feJk%o vkSj Øe ls ,d lfpÙk'khrlaòrk% lsrjk feJkÜÓSd'kLr|ksu;% AA32AA 92 Tattvārthasūtra ,d dh feyh gqbZ rhu vFkkZr~ lfpÙkkfpÙk] 'khrks".k vkSj laòrfoòr 1rr~ ;ksu;%o ;s uo tUe;ksfu;k¡ gSaA With-life (sacitta), cold (śīta), covered (saÉvÃta), their opposites – without-life (acitta), hot (uÈõa), exposed (vivÃta) – and their combination – with-and-without-life (sacittācitta), cold-and-hot (śītoÈõa), covered-and-exposed (saÉvÃta-vivÃta) – are the seats-of-birth (yoni). That which has consciousness is 'sacitta', that is, with-life. A kind of touch (sparśa) is 'śīta' or cold. Like the word 'white', it denotes both the substance (dravya) and the quality (guõa). Hence that which is 'cold' denotes the substance too. That which is covered well is 'saÉvÃta'. That place which cannot be seen is covered or hidden – 'saÉvÃta'. 'Setara' means the opposite. What are these? Matter without life, hot and exposed are the opposite. 'Miśra' is that which partakes of both natures mentioned above. Thus, with-and-withoutlife (sacittācitta), cold-and-hot (śītoÈõa), covered-and-exposed (saÉvÃta-vivÃta) are 'miśra'. The word 'ekaśaÍ' in the sūtra indicates the proper sequence of the seats-of-birth (yoni). It must be understood as follows – with-life, without-life, cold, hot, covered and exposed. The sequence is not with-life, cold, and so on. 'Tat', meaning 'that', is intended to indicate the kinds of birth. These are the seats-of-birth for spontaneous generation – sammūrcchana – etc. There are, thus, nine kinds of seats-of-birth (yoni). Is there distinction between the seats-ofbirth (yoni) and birth (janma)? Yes, there is; like between the container and the contained. These seats-of-birth (yoni), such as withlife, are the containers. The contained are the kinds of birth. In the seats-of-birth, that are with-life (sacitta), etc., the soul assimilates matter fit to be transformed into the body, the food, the sense-organs, etc., through the three kinds of birth. The celestial and infernal beings take their origin in the yoni that is without-life (acitta); the special bed – upapāda – is without-life. Those who take birth from the uterus have 93 vè;k;&2 mixed (miśra) seat-of-birth. In their case, the semen and blood in the mother's womb are lifeless. But, as these are combined with the vitality of the living mother, it is called a mixed yoni. The yoni of the spontaneously generated – sammūrcchana – are of three kinds. Some generate from the yoni with-life (sacitta). Others generate from the yoni without-life (acitta). And yet others generate from mixed (miśra) yoni. Those who have common bodies (sādhāraõa śarīra) generate from the living yoni since they inhabit the common body and are dependent on each other. The yoni of rest of the spontaneously generated – sammūrcchana – beings are of both kinds, without-life (acitta) and mixed (miśra). The celestial and infernal beings take their rise from hot (uÈõa) as well as cold (śīta) yoni as some of these places are hot and some are cold. Those who possess bodies that emit light take their rise from hot (uÈõa) yoni. The rest of the beings have three kinds of seats-of-birth (yoni). Some have cold (śīta), some have hot (uÈõa), and some others have mixed (miśra) yoni. The yoni of the celestial, the infernal and the one-sensed beings are covered. Those with incomplete senses (vikalendriya), i.e., from two to four-sensed beings, have exposed (vivÃta) yoni. Those who are born of uterus have mixed (miśra) yoni. The 84,00,000 kinds of yoni can be ascertained from the Scripture: "The one-sensed souls with common bodies from eternity – nityanigoda, other one-sensed souls with common bodies – itaranigoda, earth-bodied (pÃthivī-kāyika), water-bodied (jalakāyika), fire-bodied (agnikāyika) and air-bodied (vāyukāyika) beings are of (originate from) 7,00,000 yoni, each. The yoni of trees and other vegetation are 10,00,000. The yoni of all the beings with incomplete senses (vikalendriya) are 6,00,000. The seats-of-birth (yoni) of celestial beings, infernal beings, and five-sensed animals are 4,00,000, each. The yoni of human beings are 14,00,000." It would mean that all beings may take the three kinds of birth in the nine kinds of yoni. The next sūtra is intended to elaborate on uterine birth – garbhajanma. 94 Tattvārthasūtra 1tjk;qt v.Mt iksrkukao tjk;qt] v.Mt vkSj iksrt & bu rhu izdkj ds thoksa ds 1xHkZ%o xHkZtUe gksrk gSA tjk;qtk.Mtiksrkuka xHkZ% AA33AA Uterine birth – garbhajanma – is of three kinds, umbilical (jarāyuja – with membranous covering), incubatory (aõçaja – from an egg), and non-umbilical (potaja – without membranous covering). The membranous covering of the young ones, connected with the umbilical cord and composed of flesh and blood, is called jarāyu. Those born with jarāyu are called jarāyuja. That which has a covering in form of a white shell made of sperm and ovum, hard like the nail, and globular or oval in shape, is the egg (aõça). Those born from the egg are called aõçaja. The young ones of certain animals have their limbs developed without any covering, and are able to move about from the moment of their birth. These are called potaja. These are three types of uterine birth – garbhajanma. Children and calves are born with membranous covering. The chickens, etc., are born from egg. The young ones of the deer, the cub, etc., are born without any covering and are able to move about immediately after birth. If these are kinds of uterine birth, who are born in special beds? 1nsoukjdk.kke~o nso vkSj ukjdh thoksa ds 1miikn%o miikn tUe gksrk gSA nsoukjdk.kkeqiikn% AA34AA 95 vè;k;&2 The celestial (deva) and infernal (nāraka) beings are born in special beds – upapādajanma. What is the manner of birth of the rest? 1'ks"kk.kkao xHkZ vkSj miikn tUe okys thoksa ds vfrfjDr 'ks"k thoksa ds 1lEewPNZue~o lEewPNZu tUe gh gksrk gS vFkkZr~ lEewPNZu tUe 'ks"k thoksa ds gh gksrk gSA 'ks"kk.kka lEewPNZue~ AA35AA The birth of the rest is by spontaneous generation – sammūrcchanajanma. The rest are those to whom embryonic birth and birth in special beds do not apply. Spontaneous generation – sammūrcchana – is the mode of their birth. The three sūtra indicate rules which must be taken both ways. Thus, the garbhajanma pertains only to the three kinds of beings, jarāyuja, aõçaja and potaja. Or, the three kinds of beings, jarāyuja, aõçaja and potaja, have only the garbhajanma. The upapādajanma is only for the celestial and the infernal beings. Or, the celestial and the infernal beings have only the upapādajanma. And, the sammūrcchanajanma pertains to only the rest of the beings. Or, the rest of the beings have only the sammūrcchanajanma. The three kinds of birth and nine kinds of muclei (yoni) have been described. How many kinds of bodies, accomplished by auspicious and inauspicious karmas and bases for enjoyment of the fruits of karmas, are there? 96 Tattvārthasūtra 1vkSnkfjd oSfØf;d vkgkjd rStl dkeZ.kkfuo vkSnkfjd] oSfØf;d] vkgkjd] rStl vkSj dkeZ.k 1'kjhjkf.ko ;s ik¡p 'kjhj gaSA vkSnkfjdoSfØf;dkgkjdrStldkeZ.kkfu 'kjhjkf.k AA36AA The gross – audārika, the transformable – vaikriyika, the projectable – āhāraka, the luminous – taijasa and the karmic – kārmaõa, are the five types of bodies (śarīra). The bodies are the effects of the rise of different kinds of name-karma (nāmakarma). Having grossness is 'audārika'; the audārika body is the gross body. The 'vaikriyika' body is endowed with the eight kinds of superhuman powers, including rapid transformation (vikriyā). The projectable – 'āhāraka' – body originates in a saint of the sixth stage, in order to resolve a doubt or to ascertain the nature of a minute object or to dispel non-restraint. That, which is the cause of brilliance or which is caused by brilliance, is the luminous – taijasa – body. The body composed of karmic matter is the karmic – kārmaõa – body. Although karma is the cause of all types of bodies, by specific usage, the last is restricted to the body composed of the karmic matter. The gross – audārika – body is perceived by the senses. Why are the other bodies not perceived by the senses? igys dgs gq, 'kjhjksa dh vis{kk 1ija ijao vkxs&vkxs ds 'kjhj 1lw{ee~o lw{e&lw{e gksrs gSa] vFkkZr~ vkSnkfjd dh vis{kk oSfØf;d] ija ija lw{ee~ AA37AA 97 vè;k;&2 oSfØf;d dh vis{kk vkgkjd] vkgkjd dh vis{kk rStl] vkSj rStl dh vis{kk ls dkeZ.k 'kjhj lw{e gksrk gSA The bodies are more and more subtle (sūkÈma), successively. Though the word 'param' has many meanings, here it means relative position or order. The phrase 'param param' indicates that the bodies, though distinct from one another, have commonality of the attribute 'fineness', but in varying degree. The gross (audārika) body is 'sthūla' – perceivable by the senses. The transformable (vaikriyika) body is finer (sūkÈma) than the gross one. The projectable (āhāraka) body is still finer than the transformable one. The luminous (taijasa) body is still finer than the projectable one. And the karmic (kārmaõa) body is still finer than the luminous one. Are the bodies successively less with regard to space-points (pradeśa) too? No. 1izns'kr%o izns'kksa dh vis{kk ls 1rStlkr~ izkd~o rStl 'kjhj ls igys ds 'kjhj 1vla[;s;xq.kao vla[;kr~xq.ks gSaaA izns'krks¿la[;s;xq.ka izkd~ rStlkr~ AA38AA Prior to the luminous (taijasa) body (śariīa), each body has innumerable-fold – (asaÉkhyeyaguõā) – space-points (pradeśa) of the previous one. The word 'pradeśa' signifies the atom. That which is beyond the numerable is innumerable. That which is innumerable-fold is 98 Tattvārthasūtra 'asaÉkhyeyaguõā'. With regard to what? It is with regard to atoms or space-points (pradeśa) and not with regard to the pervasive space. 'Successively' is supplied from the previous sūtra. This would then extend up to the karmic (kārmaõa) body. In order to preclude such an interpretation, it is mentioned, 'prior to the luminous (taijasa) body'. The transformable (vaikriyika) body has innumerable-fold spacepoints of the gross (audārika) one. The projectable (āhāraka) body has innumerable-fold space-points of the transformable (vaikriyika) one. What is the extent of the multiplying term? It is one/innumerable part of a palya. If so, the bodies must be successively greater in size. No. There is no difference in size owing to the nature of arrangement or structure, as in case of a heap of cotton and a ball of iron. Though the space-points are greater in case of the successive bodies, the size is determined by the compactness of the atoms. Are the space-points (pradeśa) of the last two the same, or is there any difference? 1ijso 'ks"k nks 'kjhj 1vuUrxq.kso vuUrxq.ks ijek.kq (izns'k) okys gSa vFkkZr~ vkgkjd 'kjhj dh vis{kk vuUrxq.ks izns'k rStl 'kjhj esa gksrs gSa vkSj rStl 'kjhj dh vis{kk vuUrxq.ks izns'k dkeZ.k 'kjhj eas gksrs gSaaA vuUrxq.ks ijs AA39AA The last two (bodies) have infinite-fold (anantaguņā) space-points (pradeśa), consecutively. The extent of space-points – pradeśataÍ – is supplied from the previous sūtra. It is taken thus. The luminous (taijasa) body has infinite-fold space-points of the projectable (āhāraka) body. And the karmic 99 vè;k;&2 (kārmaõa) body has infinite-fold space-points of the luminous (taijasa) body. What is the extent of the multiplying term? It is infinitefold of the non-potential souls or one/infinite part of the emancipated souls. It is contended that the transmigrating souls, being bound with matter, cannot go to the desired place, just as a dart or a spear cannot pass through a wall. But it is not so. What is the reason? Both these (the last two bodies) are without obstruction. rStl vkSj dkeZ.k ;s nksuksa 'kjhj 1vizrh?kkrso vizrh?kkr vFkkZr~ ck/k jfgr gSaaA vizrh?kkrs AA40AA The last two (bodies) are without impediment. The obstruction of one substance (having shape, form) by another is impediment – pratighāta. There is no impediment for these two types of bodies, as these are of extremely fine nature. Just as heat enters a piece of iron, the luminous (taijasa) and the karmic (kārmaõa) bodies meet with no impediment in their transit through adamantine sphere, etc. Now, there is no impediment for the transformable (vaikriyika) and the projectable (āhāraka) bodies also. It is true. But there is a difference. In case of the last two bodies – the luminous (taijasa) and the karmic (kārmaõa) – there is no impediment anywhere up to the end of the universe. But it is not so in case of the other two bodies, namely, the transformable (vaikriyika) and the projectable (āhāraka). Is that the only peculiarity, or is there any other speciality? 100 Tattvārthasūtra 1po vkSj ;s nksuksa 'kjhj 1vukfnlEcU/so vkRek ds lkFk vukfndky ls lEcU/ okys gSaaA vukfnlEcUèks p AA41AA And, these (two) have beginningless (anādi) association with the soul. The particle 'ca' – 'and' – indicates alternative meaning. The association is beginningless as well as with a beginning. From the point of view of the series of cause and effect, the association is beginningless. From the particular point of view, it is also with a beginning as in case of the seed (bīja) and the plant (vÃkÈa). The gross (audārika), the transformable (vaikriyika) and the projectable (āhāraka) bodies are associated with the soul at some time or other. But the luminous (taijasa) and the karmic (kārmaõa) bodies are not so. These two are associated with the soul till the attainment of liberation. Are these two (bodies) possessed by some or by all? ;s (rStl vkSj dkeZ.k 'kjhj) 1loZL;o lc lalkjh thoksa ds gksrs gSaaA loZL; AA42AA These (two) are associated with all transmigratory souls. The word 'sarva' does not exclude anyone. These two types of bodies are possessed by all transmigratory souls. 101 vè;k;&2 In general, this would lead to the interpretation that all the bodies are simultaneously associated with the mundane soul. To preclude such a view it is described how many bodies can exist with the soul, simultaneously. 1rnknhfuo mu rStl vkSj dkeZ.k 'kjhjksa ls izkjEHk djds 1;qxir~o ,d lkFk 1,dfLeu~o ,d tho ds 1vkprqH;Z%o pkj 'kjhj rd 1HkkT;kfuo foHkDr djuk pkfg;s vFkkZr~ tkuuk pkfg;sA rnknhfu HkkT;kfu ;qxinsdfLeÂkprqH;Z% AA43AA Commencing with these (two), up to four bodies can be had simultaneously by a single soul. 'Tat' – 'that' – refers to the luminous (taijasa) and the karmic (kārmaõa) bodies, which are under consideration. 'Tadādi' means those which have the luminous and the karmic bodies in the beginning. 'Bhājyāni' means 'can be attained'. Up to what? Up to four bodies can be attained simultaneously by one soul. Some souls have two, namely, the luminous (taijasa) and the karmic (kārmaõa) bodies. Some others have three, namely, the gross (audārika), the luminous and the karmic bodies, or the transformable (vaikriyika), the luminous and the karmic bodies. Yet others have four, namely, the gross, the transformable, the luminous and the karmic bodies. It is mentioned (see sūtra 2-47) that attainment (labdhi) through austerities is also a cause of the origin of the transformable (vaikriyika) body. Can an ascetic with supernatural powers – Ãddhi – have all the five kinds of bodies, including the projectable (āhāraka) and the transformable (vaikriyika)? No. Firstly, both these bodies – the projectable (āhāraka) and the transformable (vaikriyika) – do not 102 Tattvārthasūtra originate simultaneously. Secondly, the transformable (vaikriyika) body originating through austerities is another form of the projectable (āhāraka) body only, not an independent transformable body. The Doctrine proclaims that only the transformable (vaikriyika) body obtained on the rise of the 'vaikriyika śarīra' name-karma (nāmakarma) should be known as the transformable (vaikriyika) body. Thus, a single soul can have only four kinds of bodies simultaneously. Other details pertaining to these are mentioned. 1vUR;e~o vUr dk dkeZ.k 'kjhj 1fu#iHkksxe~o miHkksx jfgr gksrk gSA fu#iHkksxeUR;e~ AA44AA The last (body) is not the means of enjoyment (upabhoga). That which comes at the end is the last. What is it? The karmic (kārmaõa) body. The receiving of sound, etc., through the channel of the senses is enjoyment (upabhoga). Such enjoyment is not present in the karmic (kārmaõa) body; it is thus without-enjoyment (nirupabhoga). During transit (to take a new birth), there is no perception of sound, etc., as there is presence only of the psychicalsense (bhāvendriya) and not the physical-sense (dravyendriya). Now the luminous (taijasa) body also is devoid of enjoyment. Why, then, is the last alone mentioned in the sūtra? The luminous body is not the cause of activity (yoga) too. Hence the question of enjoyment does not arise in this case. 103 vè;k;&2 These bodies originate in the modes of birth described already. Do these bodies originate without distinction? Or is there any distinction according to the mode of birth? 1xHkZo xHkZ 1lEewPNZute~o vkSj lEewPNZu tUe ls mRiÂ gksus okyk 'kjhj 1vk|ao igyk & vkSnkfjd 'kjhj & gSA xHkZlEewPNZutek|e~ AA45AA The first kind of body is attained through the uterine birth – garbhajanma, and spontaneous generation – sammūrcchanajanma. According to the order in the sūtra, the gross (audārika) body is the first kind of body. That which is attained through uterine birth – garbhajanma, and through spontaneous generation – sammūrcchanajanma, is the gross body – audārika śarīra. In what birth does the body mentioned next originate? 1vkSiikfndao miikntUe okys vFkkZr~ nso vkSj ukjfd;ksa ds 'kjhj 1oSfØf;de~~o oSfØf;d gksrs gSaaA vkSiikfnda oSfØf;de~ AA46AA The transformable (vaikriyika) body originates by birth in special beds – upapādajanma. 104 Tattvārthasūtra That which is born in special beds (upapāda) is 'aupapādika'. Thus, the body that takes birth in special bed must be understood to be the transformable (vaikriyika) body. If the transformable (vaikriyika) body originates in special bed, that body which does not arise from special bed cannot have this attribute of transformableness. This doubt is cleared in the next sūtra. oSfØf;d 'kjhj 1yfC/izR;;a po yfC/&uSfefÙkd Hkh gksrk gSA yfCèkizR;;a p AA47AA Attainment (labdhi) is also the cause (of its origin). By 'ca' the transformable body is taken over. 'Labdhi' is attainment of supernatural powers – Ãddhi – by special austerities (tapa). The transformable (vaikriyika) body attained through 'labdhi' is 'labdhipratyaya'. Thus, the transformable (vaikriyika) body is also 'labdhipratyaya' – attained through 'labdhi'. Is that the only kind of body caused by attainment, or is there any other kind also? 1rStle~o rStl 'kjhj 1vfio Hkh yfC/&uSfefÙkd gSA rStlefi AA48AA The luminous (taijasa) body also is caused by attainment (labdhi). 105 vè;k;&2 By the particle 'api', 'labdhipratyaya' is supplied. The luminous (taijasa) body also is caused by the attainment of supernatural powers – Ãddhi. What is the nature of the projectable (āhāraka) body, and in whom does it originate? 1vkgkjdao vkgkjd 'kjhj 1'kqHke~o 'kqHk gS vFkkZr~ og 'kqHk dk;Z djrk gS 1fo'kq1⁄4e~o fo'kq1⁄4 gS vFkkZr og fo'kq1⁄4deZ (ean d"kk; ls ca/us okys deZ) dk dk;Z gS 1p vO;k?kkfro vkSj O;k?kkr&ck/kjfgr gS rFkk 1izeÙkla;rL;Soo izeÙkla;r (NBosa xq.kLFkkuorhZ) eqfu ds gh (og 'kjhj) gksrk gSA 'kqHka fo'kq1⁄4eO;k?kkfr pkgkjda izeÙkla;rL;So AA49AA The projectable (āhāraka) body, which is auspicious, pure, and without impediment, originates only in the saint of the sixth stage – pramattasaÉyata. The projectable (āhāraka) body is auspicious as it is the cause of the karmas that are auspicious – āhāraka kāyayoga. Sometimes the cause is identified with the effect. For instance, food which preserves life is called life. Since it (the projectable body) brings about spotless and pure result, it is called pure. Sometimes the effect is identified with the cause. For instance, the thread which is the effect of cotton is called cotton. There is no impediment both ways. The projectable (āhāraka) body does not cause impediment to anything else. Nor does anything else cause impediment to the projectable (āhāraka) body. The particle 'ca' is used to indicate multiplicity of its (projectable body) uses. Its utility is sometimes to ascertain the possession of extraordinary 106 Tattvārthasūtra powers, sometimes to ascertain the true nature of minute objects and sometimes to safeguard self-control. The word 'āhāraka' is repetition of the projectable body mentioned previously (see sūtra 2-36). The moment the ascetic originates the projectable body, he comes down to the sixth spiritual stage. Hence it is mentioned that it originates only in the saint of the sixth stage. 'Eva' – only – is used to determine what is intended. It originates only in the ascetic of the sixth stage and not in others. This is how it must be understood. And it should not be understood that the ascetic of the sixth stage has the projectable body only and not the gross body, etc. Thus, the mundane beings possess bodies as indicated. Now, do the three genders obtain in all the four conditions of existence, or is there any rule regarding this? Yes, there is. 1ukjd lEew£PNukso ukjdh vkSj lEewPNZu tUe okys 1uiqaldkfuo uiqald gksrs gSaaA ukjdlEew£PNuks uiqaldkfu AA50AA The infernal-beings (nārakī) and the spontaneouslygenerated (sammūrcchina) are neuter-sex (napuÉsaka). The infernal regions are described later. Those who are born in the infernal regions are infernal-beings (nārakī). The beings who are born by spontaneous generation are the spontaneously-generated (sammūrcchina). The conduct-deluding karmas have two subdivisions – passions (kaÈāya) and quasi-passions (nokaÈāya). Owing to the rise of the quasi-passion (nokaÈāya) called the neuter sex sign – napuÉsakaveda, and of the inauspicious (aśubha) name-karma (nāmakarma), these – the nārakī and the sammūrcchina – are born as 107 vè;k;&2 neither men nor women, but as neuter-sex (napuÉsaka). As a rule, the infernal beings and the spontaneously generated beings are neutersex (napuÉsaka) only. These do not enjoy even the slightest pleasure which the men and women derive from sweet sound, smell, colour (form), taste and touch. If it is determined thus, it would imply that the mundane beings other than these are of the three sexes. Those who are not neuter-sex (napuÉsaka) are mentioned next. 1nsok%o nso 1uo uiqald ugha gksrs] vFkkZr~ nsoksa ds iq#"k yx vkSj nsfo;ksa ds L=kh yx gksrk gSA u nsok% AA51AA The celestial beings (deva) are not neuter-sex (napuÉsaka). The celestial beings (deva) enjoy rare pleasures appertaining to the two sexes, male and female, on account of the rise of auspicious (śubha) name-karma (nāmakarma). Hence, there is no neuter-sex (napuÉsaka) among them. How many genders are there among the rest? 1'ks"kk%o 'ks"k ds & xHkZt euq"; vkSj fr;±p & 1f=kosnk%o rhuksa osn okys gksrs gSaA 'ks"kkfÐosnk% AA52AA 108 Tattvārthasūtra The rest of the beings are of the three sexes (signs – veda). Those with the three sexes (signs – veda) are of three signs (veda). What are the three signs (veda)? These are feminine-sign (strīveda), masculine-sign (puruÈaveda) and neuter-sign (napuÉsakaveda). How are these established? That which is felt is 'veda'. It means the sign (lińga). It is of two kinds, physical (dravyalińga) and psychical (bhāvalińga). The physical sign is accomplished by the rise of the name-karmas of the yoni, the genitals, etc. The psychical sign is accomplished by the rise of the quasi-passions (nokaÈāya). The being in whom conception occurs on the rise of female-feeling karmas is a woman (strī). The being who, on the rise of the masculine-sign (puruÈaveda), produces offspring is a man (puruÈa). The being who is devoid of these two capacities is a neuter-sex (napuÉsaka). These are words of traditional usage. In such words the activity is used for the purpose of derivation. For instance, that which goes is a cow. Otherwise, in the absence of activities such as conceiving and producing offspring, the young and the old among animals and human beings, the celestial beings and those in transit with karmic (kārmaõa) bodies cannot be designated male and female. These three signs occur among the rest, that is, those who have uterine-birth (garbhajajanma). The celestial and other beings have been described as of several kinds on the basis of birth (janma), seat-of-birth (yoni), body (śarīra) and sign (lińga). Depending on the merit (puõya) and the demerit (pāpa), they attain bodies for their lifetime in the four states of existence (gati). Do they attain their next body after living their full lifetime or even prior to it? 109 vè;k;&2 1vkSiikfndo miikn tUeokys nso vkSj ukjdh 1pjeksÙke nsgk%o pje&mÙke nsg okys vFkkZr~ mlh Hko esa eks{k tkus okys rFkk 1vla[;s;o"kZ vk;q"k%o vla[;kr o"kZ vk;q okys HkksxHkwfe ds thoksa dh 1vk;q"k% vuio£ro vk;q viorZu jfgr gksrh gSA vkSiikfndpjeksÙkensgkla[;s;o"kkZ;q"kks¿uioR;kZ;q"k% AA53AA The lifetime of beings born in special beds – upapādajanma, those with final, superior bodies – caramottamadeha, and those of innumerable (asaÉkhyāta) years of age (āyuÍ), cannot be cut short. 'Aupapādika' has been explained as celestial (deva) and infernal (nārakī) beings, born in special beds. 'Carama' means ultimate or final; 'uttama' means superior. Those endowed with final and superior bodies are 'caramottama'. They are those beings who have reached the end of the cycle of births and deaths and will attain liberation in the same birth. Innumerable is that which is beyond numerable. Life of innumerable years, indicated by palyopama, etc., pertains to the animals and human beings born in the lands of enjoyment, such as Uttarakuru. 'Apavartya āyuÍ' is shortening of life by external causes such as poison, weapons, etc. Those whose lives can be cut short are having 'apavartya āyuÍ' and those whose lives cannot be cut short are having 'anapavartya āyuÍ'. As a rule, the life of the celestial beings and the others mentioned in the sūtra cannot be cut short by external causes. There is no such rule for other living beings. The word 'uttama' in the sūtra is intended to indicate the superior nature of the final body, and there is no other special meaning. AA bfr rÙokFkZlw=kkijukeeks{k'kkÐs f}rh;ks¿è;k;% lekIr% AA ] ] ] 110 Tattvārthasūtra The lower world consists of seven earths – Ratnaprabhā, Śarkarāprabhā, Vālukāprabhā, Pańkaprabhā, Dhūmaprabhā, TamaÍprabhā and MahātamaÍprabhā – one below the other, and surrounded by the three kinds of air and the space (ākāśa). THE LOWER WORLD AND THE MIDDLE WORLD C H A P T E R 3 jRu'kdZjkokyqdkiadèkwereksegkre%izHkk Hkwe;ks ?kukEcqokrkdk'kizfr"Bk% lIrkèkks¿èk% AA1AA v/ksyksd esa jRuizHkk] 'kdZjkizHkk] okyqdkizHkk] iadizHkk] /weizHkk] re%izHkk vkSj egkre%izHkk & ;s lkr Hkwfe;k¡ gSa vkSj ?kuksnf/okroy;] ?kuokroy;] ruqokroy; rFkk vkdk'k ds lgkjs Øe ls uhps&uhps fLFkr gSaA The infernal beings (nāraka) have been mentioned in certain sūtra, such as 1-21. Who are they? In order to explain this, first their abode, the lower world, is described. The word 'prabhā' is taken with each of these earths. As these earths have the lustre of jewels (ratna), etc., these are called Ratnaprabhā, etc. That which has the lustre of jewels (ratna) is Ratnaprabhā. That which has the lustre of pebbles (śarkarā) is Śarkarāprabhā. That which has the lustre of sand (valukā) is Vālukāprabhā. That which has the lustre of clay or mud (pańka) is Pańkaprabhā. That which has the lustre of smoke (dhūma) is Dhūmaprabhā. That which has the lustre of darkness (tamaÍ) is TamaÍprabhā. That which is like thick 111 darkness (mahātamaÍ) is MahātamaÍprabhā. These names are derived in this manner. The word 'earth' is intended to indicate the particular nature of the substratum which is solid like the earth. The infernal regions are not like the layers of heavens, which rest without any substratum like the earth. But the infernal regions rest on solid earth. The circles of atmosphere are mentioned in order to indicate the support of these earths. All these earths (which comprise the infernal regions) are successively surrounded by the circle of humid atmosphere – ghanodadhivātavalaya. The sheath of humid atmosphere is supported by the circle of dense air – ghanavātavalaya. The circle of dense air rests in thin air – tanuvātavalaya, which rests in space (ākāśa). And space rests in itself, as it is itself the support and the supported. Each of these three supports (zones) has the thickness of twenty thousand yojana. The number 'seven' is intended to exclude any other number; there are only seven earths, neither eight nor nine. The phrase 'adho(a)dhaÍ' indicates that these are one below the other and not transverse, parallel or horizontal. The space (ākāśa) has two parts, the non-universe-space (alokākāśa) and the universe-space (lokākāśa). (see Fig.-1) The universe-space (lokākāśa) is in the centre of the non-universe-space (alokākāśa). It, the universe-space (lokākāśa), is without a creator – akÃtrima, without a beginning and an end – anādinidhana, and comprises six substances (dravya). In the north and the south directions, everywhere, from the bottom to the crest, its extension is seven rajju. In the east and west directions, its extension is seven rajju at the bottom. As we go up to the height of seven rajju, the extension decreases from both sides till it reduces to one rajju. As we go further up to the height of ten rajju, the extension increases from both sides till it reaches five rajju. Then, at the height of fourteen rajju, the extension reduces again from both sides till it reaches one rajju. Viewed from the east to the west, the universe is like the image of a standing man with legs wide-apart, and arms folded with hands resting on the waist. The lower part of the universe is like the cane-stool (āsana), the middle part is like the frill (jhālara), and the top part is like the Indian percussion instrument 112 Tattvārthasūtra called 'mÃdańga'. The universe-space has three parts: the loweruniverse (adholoka), the middle-universe (madhyaloka), and the upper-universe (ūrdhvaloka). Mount Meru is in the centre of the middle-universe (madhyaloka). The height of Mount Meru is one hundred thousand and forty yojana. The part below Mount Meru is the lower-universe (adholoka), the part above is the upper-universe (ūrdhvaloka), and the transverse region is the middle-universe (madhyaloka). Its expanse being transverse, the middle-universe (madhyaloka) is also called the transverse-universe (tiryagloka). The lower-universe (adholoka) is the subject matter of the present sūtra. Where are the abodes of infernal beings on these earths? Are these everywhere or in some places only? Fig.-1 – The universe (loka) and the non-universe (aloka) THE THREE WORLDS COMPRISE THE UNIVERSE THE INFINITE SPACE BEYOND THE UNIVERSE IS CALLED THE NON-UNIVERSE THE UPPER WORLD THE LOWER WORLD THE MIDDLE WORLD alokākāśa lokākāśa (yksd)eè;yksd v/ksyksd alokākāśa lokākāśa (vyksd) ÅèoZyksd 113 vè;k;&3 mu ìfFkoh;ksa esa Øe ls igyh ìfFkoh esa 30 yk[k] nwljh esa 25 yk[k] rhljh esa 15 yk[k] pkSFkh eas 10 yk[k] ik¡poha esa 3 yk[k] NBoha esa ik¡p de ,d yk[k (99]995) vkSj lkroha esa 5 gh ujd fcy gSaA dqy 84 yk[k ujdokl fcy gaSA rklq  =k'kRiÛÓ o'kfriÛÓn'kn'kf=kiÛÓksuSdujd& 'krlgÏkf.k iÛÓ pSo ;FkkØee~ AA2AA In these earths there are thirty hundred thousand, twenty-five hundred thousand, fifteen hundred thousand, ten hundred thousand, three hundred thousand, one 1hundred thousand less five, and only five infernal abodes (naraka), respectively. 1 – The infernal abodes (naraka) are cavities or hollow places in the earth. In these earths, namely, Ratnaprabhā, and so on, the numbers of infernal abodes are mentioned, in that order. The number of abodes in Ratnaprabhā is thirty hundred thousand, in Śarkarāprabhā twentyfive hundred thousand, in Vālukāprabhā fifteen hundred thousand, in Pańkaprabhā ten hundred thousand, in Dhūmaprabhā three hundred thousand, in TamaÍprabhā one hundred thousand less five, and in MahātamaÍprabhā just five. In the first earth (Ratnaprabhā) there are thirteen layers. Below that, up to the seventh, the layers are less by two in each earth. Other details must be ascertained from special treatises dealing with the universe (loka). What are the peculiarities of the infernal beings in these earths? 114 Tattvārthasūtra ukjdh tho lnSo gh vR;Ur v'kqHk ys';k] ifj.kke] 'kjhj] osnuk vkSj fofØ;k dks /kj.k djrs gaSA ukjdk fuR;k'kqHkrjys';kifj.kkensgosnukfofØ;k% AA3AA The thought-colouration (leśyā), environment (pariõāma), body (deha), suffering (vedanā) and deeds (vikriyā) of the infernal-beings (nārakī) are incessantly more and more inauspicious (aśubha), successively. Thought-colouration (leśyā), etc., have already been explained. These are of greater impurity in infernal beings than in the animals. And among the classes of infernal beings themselves, the impurity (foulness) is greater as we go down the infernal regions. 'Nitya' means perpetually, incessantly. Thus, the thought-colouration (leśyā), environment (pariõāma), body (deha), suffering (vedanā) and deeds (vikriyā) of the infernal beings are incessantly more and more impure. In the first and the second regions the prevailing complexion of thought is grey (kāpota). In the upper part of the third region it is grey (kāpota) and in the lower part blue (nīla). In the fourth it is blue (nīla). In the upper part of the fifth it is blue (nīla) and in the lower part black (kÃÈõa). In the sixth it is black (kÃÈõa) and in the seventh pitch-black (parama-kÃÈõa). It is said that the physical-colouration (dravyaleśyā) is the same till the end of one's life, but the thought-colouration (bhāvaleśyā) changes within one muhūrta. The word 'pariõāma' in the sūtra refers to the environment or the prevailing nature in terms of touch (sparśa), taste (rasa), smell (gandha), colour (varõa) and sound (śabda). These are successively more inauspicious and disagreeable, and cause great suffering. Because of the rise of inauspicious name-karma (nāmakarma), the bodies (deha) of infernal beings are successively more inauspicious. These are more and more deformed, loathsome and hideous in shape, and disgusting to look at. 115 vè;k;&3 Their height in the first region is seven dhanuÈa, three hātha and six ańgula. It doubles succesively as we go down the seven earths. Owing to the internal rise of inauspicious-feeling (asātāvedanīya) karmas, they incessantly suffer greatly from extreme heat and cold of the external environment. In the first four earths, the abodes cause agony by heat alone. In the fifth earth, two hundred thousand abodes of the upper part have intense heat and one hundred thousand abodes of the lower part intense cold. In the sixth and the seventh earths, suffering is caused by intense cold alone. The infernal beings intend to perform good deeds (vikriyā), but end up committing only the wicked deeds. They desire to do things that can bring about happiness but end up generating misery alone. Lower and lower down, these dispositions become worse and worse. Is distress caused to infernal beings by heat and cold alone? Or are there other sources of suffering and torment? ukjdh tho ijLij ,d&nwljs ds fy;s nq%[k mRiÂ djrs gSa (ijLij yM+rs gaS)A ijLijksnhfjrnq%[kk% AA4AA They (the infernal beings) cause pain and suffering to one another. How do they cause pain and suffering to one another? Due to the fruition of wrong-belief (mithyādarśana), the infernal beings possess, from birth, wrong-clairvoyance – vibhańga avadhijñāna. Due to this, they are able to see the cause of their pain and suffering. Seeing each other, their anger develops into a rage. They recollect their past lives and are actuated by intense animosity. They begin to hit each other 116 Tattvārthasūtra like dogs and jackals. By their power of changing forms, they make weapons such as sword, hatchet, axe, spear, pike, javelin and crowbar and with these and also using their hands, feet and teeth, indulge in cutting, splitting, paring and biting, causing intense pain and suffering to one another. Are there any other causes of pain? vkSj os pkSFkh ìfFkoh ls igys&igys (vFkkZr~ rhljh ìfFkoh i;ZUr) vR;Ur lafDy"V ifj.kke ds /kjd vlqjdqekj nsoksa ds }kjk nq%[k ikrs gSa vFkkZr~ vlqjdqekj nso rhljs ujd rd tkdj ukjdh thoksa dks nq%[k nsrs gaS rFkk muds iwoZ ds oSj dk Lej.k djk&djk ds ijLij yM+krs gaS vkSj nq%[kh ns[k jkth gksrs gSaA lafDy"Vklqjksnhfjrnq%[kkÜÓ izkd~ prqF;kZ% AA5AA Pain is also caused by the incitement of malevolent Asurakumāra, prior to the fourth earth. Among the celestial beings (deva), there are deva with the 'asura' name-karma (nāmakarma) that makes them highly agitated, with tendency to torment others. Hence they are called 'asura' (demons). Owing to the evil thoughts experienced by them in their previous births, they acquire such demerit and are actuated by malevolence continually. It is not that all 'asura' cause pain to others. Only some 'asura', such as 'AmbābarīÈa', cause pain to the infernal (nāraka) beings. 'Prāk caturthyāÍ' – prior to the fourth – indicates the limit; it means that the wicked 'asura' cause pain only in the first three infernal earths. 'Ca' is intended to include the causes of pain mentioned in the previous sūtra(s). The 'asura' cause pain by actions 117 vè;k;&3 such as making the infernal beings drink molten iron, embrace redhot iron pillars, ascend and descend the tree with sharp thorns, strike others with hammers. Also, by cutting them with hatchets and knives, by sprinkling boiling oil on them, by frying them in an iron vessel, by parching them in an oven, by drowning them in river 'Vaitaraõī', and by grinding them in the oil-press. Though their bodies are cut and rent asunder, they do not meet with premature death, for their lifetime cannot be cut short. If so, let their span of life be mentioned. mu ujdksa ds ukjdh thoksa dh mRÑ"V fLFkfr (vk;q) Øe ls igys esa ,d lkxjksie] nwljs esa rhu lkxjksie] rhljs eas lkr lkxjksie] pkSFks eas nl lkxjksie] ik¡posa eas l=kg lkxjksie] Nês ò esa ckbZl lkxjksie vkSj lkrosa esa rsarhl lkxjksie gSA rs"osdf=klIrn'klIrn'k}k o'kfr=k; L=k'kRlkxjksiek lÙokuka ijk fLFkfr% AA6AA In these seven infernal regions the maximum duration of life is one, three, seven, ten, seventeen, twenty-two and thirty-three sāgaropama, respectively. 'Respectively' is supplied. With regard to these regions one, three, etc., sāgaropama are taken respectively. In Ratnaprabhā, the maximum lifetime is one sāgaropama, in Śarkarāprabhā three, in Vālukāprabhā seven, in Pańkaprabhā ten, in Dhūmaprabhā seventeen, in TamaÍprabhā twenty-two, and in MahātamaÍprabhā thirty-three sāgaropama. 'Parā' means maximum, 'sattvānām' – of infernal beings – is 118 Tattvārthasūtra intended to make clear that these lifetimes pertain to the infernal beings and not to the regions (earths). The lower world consisting of the seven earths has been described. Now the transverse world – tiryagloka – is to be described. Why is it called transverse world (tiryagloka)? It is called so as it consists of innumerable concentric island-continents, extending one beyond the other in transverse position up to the ocean of Svayambhūramaõa. What are these? bl eè;yksd eas 'kqHk&'kqHk uke okys tEcw}hi bR;kfn }hi vkSj yo.kksn bR;kfn leqnz gaSA tEcw}hiyo.kksnkn;% 'kqHkukekuks }hileqaek% AA7AA Jambūdvīpa, etc., are the continents and Lavaõoda, etc., are the oceans, having auspicious names. Jambūdvīpa and the others are the continents. Lavaõoda and the others are the oceans. The continents and the oceans bear all the auspicious names current in the world. The first few are as follows: Names of the continents: 1. Jambūdvīpa 2. Dhātakikhaõda 3. PuÈkaravara 4. Vāruõīvara 5. KÈīravara 6. GhÃtavara 7. IkÈuvara 8. Nandiśvaravara 9. Aruõavara Names of the oceans: 1. Lavaõoda 2. Kāloda 3. PuÈkaravara 4. Vāruõīvara 5. KÈīravara 6. GhÃtavara 7. IkÈuvara 8. Nandiśvaravara 9. Aruõavara 119 vè;k;&3 Thus innumerable continents and oceans must be understood up to the Svayambhūramaõa ocean. The extension, arrangement and shape of these are mentioned in the next sūtra. izR;sd }hi&leqnz nwus&nwus foLrkj okys vkSj igys&igys ds }hi&leqnzksa dks ?ksjs gq, pwM+h ds vkdkj okys gSaaA f}£}£o"dEHkk% iwoZiwoZifj{ksfi.kks oy;kÑr;% AA8AA Each continent or ocean is of double the extension of the preceding ocean or continent. These are circular in shape; each encircles the immediately preceding one. Repetition of the word 'dviÍ' – 'dviÍdviÍ' – is intended to indicate successive action; that is, each is double the extension of the previous one. The extension of the first ocean Lavaõoda is double that of the first continent Jambūdvīpa. The extension of the second continent Dhātakikhaõda is double that of the first ocean Lavaõoda, and so on. It is mentioned that one surrounds the other to show that these are not situated as villages and towns. The phrase 'circular in shape' is intended to exclude shapes like the rectangle or the square. Now the position, shape and extension of Jambūdvīpa must be mentioned as the dimensions of the rest follow from this. mu lc }hi&leqnzksa ds chp esa tEcw}hi gS] mldh ukfHk ds leku rUeè;s es#ukfHkòZÙkks ;kstu'krlgÏfo"dEHkks tEcw}hi% AA9AA 120 Tattvārthasūtra lqn'kZu es# gS] rFkk tEcw}hi Fkkyh ds leku xksy gS vkSj ,d yk[k ;kstu mldk foLrkj gSA In the middle of these oceans and continents is Jambūdvīpa, round and one hundred thousand yojana in diameter. Mount Meru (Meru parvata) is at the centre of this continent, like the navel in the body. In the middle of these means in the middle of the concentric oceans and continents mentioned already. Mount Meru is in the centre of Jambūdvīpa, like the navel in the body. In the centre of which is Mount Meru, which is round like the disc of the sun, and which is one hundred thousand yojana in diameter, is Jambūdvīpa. Why is it called Jambūdvīpa? It is called Jambūdvīpa because it has the 'Jambū' tree as its distinguishing mark. In the Uttarakuru region of Jambūdvīpa there is this 'Jambū' tree, beginningless and eternal, made of earth, uncreated, and surrounded by its satellite trees. What are the seven divisions of Jambūdvīpa, separated by the six mountain-chains? bl tEcw}hi esa Hkjro"kZ] gSeoro"kZ] gfjo"kZ] fonsgo"kZ] jE;do"kZ] gSj.;oro"kZ vkSj ,sjkoro"kZ & ;s lkr {ks=k gSaA HkjrgSeorgfjfonsgjE;dgSj.;orSjkoro"kkZ% {ks=kkf.k AA10AA BharatavarÈa, HaimavatavarÈa, HarivarÈa, VidehavarÈa, RamyakavarÈa, HairaõyavatavarÈa and AirāvatavarÈa are the seven regions (kÈetra). 121 vè;k;&3 The names Bharata and the rest are prevalent from eternity and are without cause. Where is BharatavarÈa (BharatakÈetra) situated? It is the country in the south of the mountain chain of Himavān parvata and surrounded by ocean on the other three sides. It is in the shape of a bow. It is divided into six regions by the mountain chain of Vijayārdha parvata and the two rivers, Gańgā and Sindhu. In the north of (small) Himavān parvata and south of Mahāhimavān parvata, and surrounded by ocean in the east and the west, is the HaimavatavarÈa (HaimavatakÈetra). In the south of the mountain chain of NiÈadha parvata and north of the Mahāhimavān parvata, and surrounded by ocean in the east and the west, lies the HarivarÈa (HarikÈetra). In the north of the mountain chain of NiÈadha parvata and south of Nīla parvata, and surrounded by ocean in the east and the west, is the VidehavarÈa (VidehakÈetra). In the north of the mountain chain of Nīla parvata and south of Rukmī parvata, and surrounded by ocean in the east and the west, is the RamyakavarÈa (RamyakakÈetra). In the north of the mountain chain of Rukmī parvata and south of Śikharī parvata, and surrounded by ocean in the east and the west, is the HairaõyavatavarÈa (HairaõyavatakÈetra). In the north of the mountain chain of Śikharī parvata, and surrounded by ocean on the other three sides, is the AirāvatavarÈa (AirāvatakÈetra). It is divided into six regions by the mountain chain of Vijayārdha parvata and the two rivers, Raktā and Raktodā. The mountain chains have been mentioned as six. What are these and how do these run? mu lkr {ks=kksa dk foHkkx djus okys iwoZ ls if'pe rd yEcs fgeoku~] rf}Hkkftu% iwokZijk;rk fgeoUegkfgeofÂ"kèkuhy& #fDef'k[kfj.kks o"kZèkjioZrk% AA11AA 122 Tattvārthasūtra egkefgeoku~] fu"k/] uhy] #Deh vkSj f'k[kjh & ;s Ng o"kZ/j ioZr gSaA (o"kZ3⁄4{ks=k) These mountain chains divide the Jambūdvīpa into seven regions mentioned already. These extend from east to west, touching the Lavaõasamudra (Lavaõoda ocean) on both sides. These names have been current from eternity and are without cause. These are called 'varÈadhara parvata' as these divide the land into regions. Where is Himavān, also called 'small' (kÈudra) Himavān? It is on the borders of Bharata and Haimavata. It is one hundred yojana in height. The maountain chain of Mahāhimavān divides the regions (kÈetra) HaimavatavarÈa and HarivarÈa. The height of Mahāhimavān is two hundred yojana. NiÈadha is in south of VidehavarÈa and north of HarivarÈa. It is four hundred yojana in height. The other three mountain chains divide the remaining regions (kÈetra). Their heights are four hundred, two hundred and one hundred yojana, respectively. The foundation of these mountains is one-fourth of the height. The next sūtra describes their colours. The six mountain chains Himavān, Mahāhimavān, NiÈadha, Nīla, Rukmī, and Śikharī, running from east to west, divide these regions. ;s ioZr Øe ls Lo.kZ] pk¡nh] rik;k gqvk lksuk] oSMw;Z (uhy) ef.k] pk¡nh vkSj Lo.kZ tSls jax ds gSaA gsektqZuriuh;oSMw;Zjtrgsee;k% AA12AA The mountain chains are of these colours: gold (hema), white (arjuna), purified gold (tapanīya), blue-gem 123 vè;k;&3 (vaiçūrya), silvery (rajata) and golden (hemamaya), respectively. The mountains are of these colours. Himavān is golden, like the Chinese silk. Mahāhimavān is white. NiÈadha is like the heated gold; like the rising sun. Nīla is blue like the neck of the peacock. Rukmī is silvery white. Śikharī is golden, like the Chinese silk. Other details of these mountain chains are given in the next sūtra. bu ioZrksa dk ik'oZ fp=k&fofp=k ef.k;kasa dk gS vkSj Åij&uhps rFkk eè; esa ,d leku foLrkj okyk gSA ef.kfofp=kik'okZ mifj ewys p rqY;foLrkjk% AA13AA Studded with various jewels, the sides of these mountains are variegated and the mountains are of equal width at the foot, in the middle and at the top. Being studded with precious stones of different colours and lustre, the sides of these mountains are variegated. The words 'upari', etc., are intended to exclude unwanted shapes. 'Ca' is intended to include the middle. The breadth is the same at the foot, in the middle and at the top. The lakes situated on top of these mountains are mentioned next. iÁegkiÁfrfx×Ndslfjegkiq.Mjhdiq.Mjhdk ßnkLrs"kkeqifj AA14AA 124 Tattvārthasūtra bu ioZrksa ds Åij Øe ls iÁ] egkiÁ] frfx×N] dsljh] egkiq.Mjhd vkSj iq.Mjhd uke ds ßn&ljksoj gSaA Padma, Mahāpadma, Tigińcha, Kesarī, Mahāpuõçarīka, and Puõçarīka, respectively, are the lakes on top of these mountains. These are the names, respectively, of the lakes on top of Himavān and other mountains. The size and shape of the first of these lakes are mentioned. igyk iÁ ljksoj ,d gtkj ;kstu yEck vkSj yEckbZ ls vk/k vFkkZr~ ik¡p lkS ;kstu pkSM+k gSA izFkeks ;kstulgÏk;keLrn1⁄4Zfo"dEHkks ßn% AA15AA The first lake is one thousand yojana in length and half of it in breadth. The length, from east to west, of lake Padma is one thousand yojana. Its breadth, from north to south, is five hundred yojana. The bottom of the lake is made of adamant. Its banks are variegated, studded with gold and jewels. Its depth is indicated in the next sūtra. n'k;kstukoxkg% AA16AA igyk ljksoj nl ;kstu voxkg (xgjkbZ) okyk gSA 125 vè;k;&3 The depth (avagāha) of the first lake is ten yojana. 'Avagāha' is depth. The depth of lake Padma is ten yojana. What is in the middle of it? mlds chp esa ,d ;kstu foLrkj okyk dey gSA rUeè;s ;kstua iq"dje~ AA17AA In the middle of this first lake, there is a lotus of the size of one yojana. 'Yojanam' means of the extent of one yojana. It amounts to this: each petal measures one-fourth of a yojana (one krośa) and the pericarp half a yojana (two krośa). Hence, the lotus is one yojana (= four krośa) long and one yojana broad. The lotus consists of a multitude of petals (1011 in number, see 'Trilokasāra', verse 569) densely packed, and its stalk has the height of one half of a yojana (two krośa), from the surface of the water. What are the dimensions of the other lakes and lotuses? vkxs ds ljksoj rFkk dey igys ds ljksojksa rFkk deyksa ls Øe ls nwus&nwus foLrkj okys gaSA rñf}xq.kf}xq.kk ßnk% iq"djkf.k p AA18AA The lakes as well as the lotuses on further mountains are each double the magnitude of the previous one. 126 Tattvārthasūtra Repetition in 'taddviguõadviguõāÍ' is intended to convey that these are, each, double the previous one. Double in regard to what? It means double in regard to length, breadth and depth, Mahāpadma is double the length, breadth and depth of Padma. Tigińcha's length, breadth and depth is double that of Mahāpadma. The same applies to lotuses also; each lotus is double, in length, etc., of the previous one. It is like this: lotus Padma is one yojana long and one yojana broad, lotus Mahāpadma two yojana, lotus Tigińcha four yojana, lotus Kesarī four yojana, lotus Mahāpuõçarīka two yojana, and lotus Puõçarīka one yojana. (see 'Trilokasāra', verse 570). The names of the nymphs (devī), their lifetime, and their retinue are mentioned next. ,d iY;ksie vk;q okyh vkSj lkekfud rFkk ifj"kñ tkfr ds nsoksa lfgr Jh] ßh] /`fr] dh£r] cqf1⁄4 vkSj y{eh uke dh nsfo;k¡ Øe ls mu ljksojksa ds deyksa ij fuokl djrh gSaaA rfÂokflU;ks nsO;% Jhsshèk`frdh£rcqf1⁄4y{E;% iY;ksiefLFkr;% llkekfudifj"kRdk% AA19AA In these lotuses live the nymphs (devī) called Śrī, HÃī, DhÃti, Kīrti, Buddhi and LakÈmī, respectively, whose lifetime is one palyopama each and who live with sāmānika and pariÈad classes of deva. In the middle of the pericarps of the lotuses, there are snowwhite mansions, lovelier than the full moon of the autumnal season, one krośa long, half a krośa broad and three-fourth of a krośa high. The nymphs (devī) called Śrī, HÃī, DhÃti, Kīrti, Buddhi and LakÈmī reside 127 vè;k;&3 in the six lotuses, Padma and others, respectively. Their duration of life is one palyopama. Sāmānika are called so because they are of equal status. Sāmānika and pariÈad are classes of deva. These deva reside in mansions on peripheral lotuses, surrounding the primary lotuses. What are the rivers dividing the regions? (Hkjr esa) xaxk] flU/q] (gSeor eas) jksfgr] jksfgrkL;k] (gfj{ks=k esa) gfjr~] gfjdkUrk] (fonsg esa) lhrk] lhrksnk] (jE;d~ esa) ukjh] ujdkUrk] (gSj.;or esa) lqo.kZdwyk] :I;dwyk vkSj (,sjkor esa) jDrk] jDrksnk] bl izdkj Åij dgs gq, lkr {ks=kksa esa pkSng ufn;k¡ chp esa cgrh gSaaA xaxkflUèkqjksfgaeksfgrkL;kgfj1⁄4fjdkUrklhrklhrksnk& ukjhujdkUrklqo.kZ:I;dwykjDrkjDrksnk% lfjrLrUeè;xk% AA20AA Gańgā, Sindhu, Rohita, Rohitāsyā, Harit, Harikāntā, Sītā, Sītodā, Nārī, Narakāntā, Suvarõakūlā, Rūpyakūlā, Raktā, and Raktodā are the rivers flowing across these regions (BharatavarÈa and the rest). The mention of 'rivers' is to clarify that these are not lakes. Do these rivers flow in the interior, border or vicinity of the regions? These flow in the middle of the regions. What are the regions and the directions in which these rivers flow? 128 Tattvārthasūtra (;s pkSng ufn;k¡ nks ds lewg eass ysuk pkfg;s) gj nks&nks ds lewg esa ls igyh&igyh unh iwoZ dh vksj cgrh gS (vkSj ml fn'kk ds leqnz esa feyrh gS)A };ks}Z;ks% iwokZ% iwoZxk% AA21AA The first of each pair of rivers flows eastwards. The sūtra specifies that these rivers are in groups of two and each group flows in one region. It precludes the interpretation that all the rivers flow in one region. The directions are also indicated by the phrase 'pūrvāÍ pūrvagāÍ'. The first river in each group falls into the eastern ocean. These are eastern rivers. On what basis is the first to be taken? The sūtra clarifies that the first seven rivers mentioned are not to be taken as the first rivers. First of each pair is to be taken as 'first' and these only are the eastern rivers. What is the direction of the rest? ckdh jgh lkr ufn;k¡ if'pe dh vksj tkrh gSa (vkSj ml rjiQ ds leqnz esa feyrh gSa)A 'ks"kkLRoijxk% AA22AA The rest are the western rivers. Those which have been left out from each pair must be understood as the western rivers. As these flow into the western ocean, these are called the western rivers. River Gańgā rises from lake Padma and flows through its eastern archway. River Sindhu originates from its 129 vè;k;&3 archway in the west. River Rohitāsyā proceeds from its archway in the north. River Rohita rises from lake Mahāpadma and flows through its archway in the south. That which flows from its archway in the north is river Harikāntā. That which rises from lake Tigińcha and flows through its southern outlet is river Harita. That which flows through its northern outlet is river Sītodā. That which rises from lake Kesarī and flows through its southern archway is river Sītā. That which flows through its northern archway is river Narakāntā. That which rises from lake Mahāpuõçarīka and flows through its southern archway is river Nārī. That which flows through its northern archway is river Rūpyakūlā. That which rises from lake Puõçarīka and flows through its southern archway is river Suvarõakūlā. That which flows through its eastern archway is river Raktā. And that which flows through its western archway is river Raktodā. Their tributaries are enumerated in the next sūtra. xaxk&flU/q vkfn ufn;ksa ds ;qxy pkSng&pkSng gtkj lgk;d ufn;ksa ls f?kjs gq, gaSA prqnZ'kunhlgÏifjòrk xaxkflUèokn;ks u|% AA23AA The rivers Gańgā, Sindhu, etc., have 14,000 tributaries. Why should 'Gańgā, Sindhu, etc.,' be mentioned in the sūtra? It is to include these rivers. But are these rivers, the subject of description, not naturally included? It should not be considered so. The sūtra has reference only to the immediately preceding rule or exception. According to this principle this would include only the western rivers. The term 'Gańgā, etc.,' would include only the eastern rivers. Hence 'Gańgā, Sindhu, etc.,' is used to include both. The word 'nadi' – river – is used in the sūtra to associate this number with 'dviguõadviguõāÍ'. 130 Tattvārthasūtra Therefore, river Gańgā and river Sindhu, each, has 14,000 tributaries. The groups of rivers in the other regions have twice the number of tributaries up to the Videha region. Beyond that the tributaries are less by half the number. This means that rivers Rohita and Rohitāsyā, each, has 28,000 tributaries. Rivers Harit and Harikāntā, each, has 56,000 tributaries. Rivers Sītā and Sītodā, each, has 1,12,000 tributaries. Rivers Nārī and Narakāntā, each, has 56,000 tributaries. Rivers Suvarõakūlā and Rūpyakūlā, each, has 28,000 tributaries. And, rivers Raktā and Raktodā, each, has 14,000 tributaries. The expanse of the regions (kÈetra) is mentioned next. Hkjr {ks=k dk foLrkj] ik¡p lkS NCchl ;kstu vkSj ,d ;kstu ds mÂhl Hkkxksa eas ls Ng Hkkx vf/d gSA Hkjr% "kM~ o'kfriÛÓ;kstu'krfoLrkj% "kV~pSdksu o'kfrHkkxk ;kstuL; AA24AA The width (from south to north) of the region Bharata is 6526 / yojana.19 That which is 526 yojana in width (from south to north) is Bharata. Is 6it only so much? No; / yojana is added to it.19 The widths of the other regions are indicated next. fonsg{ks=k rd ds ioZr vkSj {ks=k Hkjr{ks=k ls nwus&nwus foLrkj okys gSaaA rñf}xq.kf}xq.kfoLrkjk o"kZèkjo"kkZ fonsgkUrk% AA25AA 131 vè;k;&3 The mountains and the regions are double and double in width up to Videha. Those whose widths are double and double that of Bharata are meant. Whose widths are double and double? The widths of the mountains and the regions. Are all double in width? No. Up to Videha these are double of the preceding ones. What are the widths of the mountains and the regions in the north of Videha? fonsg {ks=k ls mÙkj ds rhu ioZr vkSj rhu {ks=k] nf{k.k ds ioZr vkSj {ks=kksa ds leku foLrkj okys gSaaA mÙkjk nf{k.krqY;k% AA26AA Those in the north are equal to those in the south. By 'uttarā' the regions and the mountains from Airāvata and Nīla are taken. These are equal to those in the south, namely, Bharata, etc. This rule applies to all that has been described before. Therefore, the lakes, the lotuses, and the rest, are also equal in magnitude, etc. Are the experiences, and so on, of human beings the same or different in these regions? Ng le;ksa dh vis{kk ls mRl£i.kh vkSj vol£i.kh ds }kjk Hkjr vkSj ,sjkor {ks=kksa esa thoksa ds vuqHkokfn dh òf1⁄4&gkfu gksrh jgrh gSA HkjrSjkor;ksòZf1⁄4ssklkS "kV~le;kH;keqRl£i.;ol£i.khH;ke~ AA27AA 132 Tattvārthasūtra In Bharata and Airāvata there is rise (regeneration) and fall (degeneration) during the six periods of the two aeons of regeneration and degeneration. On what basis are there rise and fall? It is on the basis of the six periods of regeneration and degeneration. Of what regions? Of Bharata and Airāvata regions. It must be understood that rise and fall is not of the regions; this is impossible. Rise and fall happen to the human beings in these regions. The rise and fall – increase and decrease – pertain to human beings in Bharata and Airāvata regions. In what respect do human beings increase and decrease? It is with regard to intellect (anubhava), age (āyuÍ), bodily stature (pramāõa), etc. Again, by what are these increase and decrease caused? These are caused by time (kāla). Time (kāla) has two half-cycles, the ascending – utsarpiõī – and the descending – avasarpiõī. Each of these two is of six divisions. These two are significant names. That half-cycle in which the characteristics of intellect, etc., have ascending tendency is utsarpiõī. And that half-cycle in which intellect, etc., have descending tendency is avasarpiõī. The descending half-cycle has six divisions: 1) suÈamasuÈamā, of 4 koÇākoÇi sāgaropama; 2) suÈamā, of 3 koÇākoÇi sāgaropama; 3) suÈamaduÈÈamā, of 2 koÇākoÇi sāgaropama; 4) duÈÈamasuÈamā, of 1 koÇākoÇi sāgaropama minus 42,000 years; 5) duÈÈamā, of 21,000 years; and 6) atiduÈÈamā, of 21,000 years. The ascending (utsarpiõī) half-cycle has the same divisions but in reverse order, from atiduÈÈamā to suÈamasuÈamā. In this half-cycle there is the all-round, progressive increase in age, strength, stature and happiness of living beings. Each half cycle, the ascending (utsarpiõī) and the descending (avasarpiõī), consists of 10  1 crore  1 crore addhā-sāgaropama (10 koÇākoÇi sāgaropama). Thus, one cycle of time (kalpakāla) gets over in 20 koÇākoÇi sāgaropama. 133 vè;k;&3 At the beginning of suÈamasuÈamā, of 4 koÇākoÇi sāgaropama, human beings are of the same nature as those of Uttarakuru. There is gradual decrease during the period, and then comes the second period, suÈamā, of 3 koÇākoÇi sāgaropama. At the commencement of this period, human beings are equal to those of HarivarÈa. And after gradual decrease during this period, comes suÈamaduÈÈamā, of 2 koÇākoÇi sāgaropama. At the commencement of this period, human beings are equal to those of Haimavata. After gradual decrease commences the fourth period, duÈÈamasuÈamā, of 1 koÇākoÇi sāgaropama minus 42,000 years. At the commencement of this period, human beings are equal to those of Videha. Then, after gradual decrease comes the fifth period, duÈÈamā, of 21,000 years. Lastly, after gradual decrease, comes atiduÈÈamā, again of 21,000 years. Similarly, the ascending half-cycle must also be understood but in the reverse order. What is the nature of the other regions? Hkjr vkSj ,sjkor {ks=k dks NksM+dj nwljs {ks=kksa esa ,d gh voLFkk jgrh gS & muesa dky dk ifjorZu ugha gksrkA rkH;keijk Hkwe;ks¿ofLFkrk% AA28AA The regions other than these are stable. The regions other than Bharata and Airāvata have stable states or conditions. In those regions there are no ascending or descending halfcycles of time. Do human beings in those regions have the same duration of life or are there differences? 134 Tattvārthasūtra gSeord] gkfjo"kZd] vkSj nsodq#od (fonsg{ks=k ds vUrxZr ,d fo'ks"k LFkku ds euq";) Øe ls ,d iY;ksie] nks iY;ksie vkSj rhu iY;ksie dh vk;q okys gksrs gSaA ,df}f=kiY;ksiefLFkr;ks gSeordgkfjo"kZdnSodqjodk% AA29AA The lifetimes of human beings in Haimavata, Hari and Devakuru are one, two and three palyopama, respectively. The human beings born in Haimavata are 'haimavataka'. Similarly, with regard to the others – 'hārivarÈaka' and 'daivakuravaka'. 'Haimavataka' and the rest are three. One and the others are three. These are considered, respectively. The lifetime of 'haimavataka' is one palyopama, that of 'hārivarÈaka' is two palyopama, and that of 'daivakuravaka' is three palyopama. In the two-and-a half continents (dvīpa) in which human beings live there are five Haimavata regions. There the period of suÈamaduÈÈamā prevails always; the lifetime of human beings is one palyopama; the height is two thousand bows (dhanuÈa); they take food on alternate days; the colour of their bodies is like the blue lotus. In the five HarivarÈa regions the period of suÈamā prevails always. The lifetime of human beings is two palyopama; the height is four thousand bows (dhanuÈa); they take food after an interval of two days; the colour of their bodies is white like the conch-shell. In the five Devakuru regions the period of suÈamasuÈamā prevails always. There the lifetime of human beings is three palyopama; the height is six thousand bows (dhanuÈa); they take food after an interval of three days; the colour of their bodies is yellow like gold. What is the condition in the regions of the north? 135 vè;k;&3 mÙkj ds {ks=kksa esa jgus okys euq"; gSeordkfnd nf{k.k ds euq";ksa ds leku gksrs gSaA rFkksÙkjk% AA30AA The condition in the north is the same as in the south. The human beings in the regions of north must be understood to be like those in the south, as already explained. The human beings in the region Hairaõyavata are similar in all respects to those in the region Haimavata. The human beings in the region Ramyaka are similar in all respects to those in the region HarivarÈa. And human beings in the region Uttarakuru are similar in all respects to those in the region Devakuru. Now what is the duration of life in the five Videha regions? fonsg {ks=kksa esa euq";ksa dh vk;q la[;kr o"kZ dh gksrh gSA fonsgs"kq l ;s;dkyk% AA31AA In the Videha regions the lifetime of human beings is numerable (saÉkhyāta) years. In all the five Videha regions the duration of life of human beings is numerable (saÉkhyāta) years. The time like that of the closing period of suÈamaduÈÈamā prevails throughout. The height of human beings is five hundred bows (dhanuÈa); they take food everyday. The maximum duration of life is one pūrvakoÇi years and the minimum is antarmuhūrta. The following verse is quoted in this connection. "One 136 Tattvārthasūtra pūrva should be known as seventy lakh crore and fifty-six thousand 1crore years." This comes to 70560000000000 years. One pūrvakoÇi = 1 crore  1 pūrva = 70560000000000  10000000 years. The extent of Bharata has already been mentioned. It is stated again in another way. 1 – This is also mentioned in another way: "1 pūrvāńga = 84 lakh years; 1 pūrva = 84 lakh  1 pūrvāńga = 84 lakh  84 lakh years = 70560000000000 years. 1 pūrvakoÇi = 1 crore  1 pūrva. (1 crore = 10 million = 100 lakh = 100,00,000) (see 'Harivańśapurāõa', p. 133, and 'Ādipurāõa', p. 693-694.) 1Hkjr {ks=k dk foLrkj tEcw}hi dk ,d lkS uOosok¡ Hkkx & / & gSA190 HkjrL; fo"dEHkks tEcw}hiL; uofr'krHkkx% AA32AA The width of Bharata region is one hundred and 1ninetieth part – / – that of Jambūdvīpa.190 The width of the Bharata region is one hundred and ninetieth part of 6Jambūdvīpa, which is 1,00,000 yojana. It equals 526 / yojana, as 19 mentioned already (in sūtra 3-24). There is a mound surrounding Jambūdvīpa, which is encircled by the ocean Lavaõasamudra, whose width is 2,00,000 yojana. The ocean Lavaõasamudra is encircled by the island Dhātakīkhaõça, whose width is 4,00,000 yojana. The next sūtra is intended to describe regions in Dhātakīkhaõça. 137 vè;k;&3 /krdh[k.M uke ds nwljs }hi esa {ks=k] dqykpy] es#] unh bR;kfn lc dh jpuk tEcw}hi ls nwuh&nwuh gSA f}/kZrdh[k.Ms AA33AA In Dhātakīkhaõça the regions and the mountains, etc., are double that of Jambūdvīpa. The recurrence of the regions and the rest in Bharata is intended here. The sūtra indicates that there are two Bkarata, etc., with double the width, etc. It is as follows. The ends of Dhātakīkhaõça touch the two oceans Lavaõoda (Lavaõasamudra) and Kāloda. Two mountain ranges 'IÈvākāra' running from south to north divide Dhātakīkhaõça into east Dhātakīkhaõça and west Dhātakīkhaõça. In the middle of these eastern and western parts, there are two mountains called 'Mandara' or 'Mount Meru'. On the two sides of these mountains are situated the regions such as Bharata and the mountains such as Himavān. Thus it must be understood that there are two Bharata, two Himavān and so on in Dhātakīkhaõça. The extent of these mountain ranges is double the extent of those in Jambūdvīpa. These mountain ranges are midway between the regions as spokes in the wheel. As the 'Jambū' tree is situated in Jambūdvīpa, in similar position is the 'Dhātakī' tree with its attendant trees in Dhātakīkhaõça. It is from this tree that the renowned name Dhātakīkhaõça is derived. The ocean encircling Dhātakīkhaõça is Kāloda. Its embankment is as if fashioned by a chisel. Its width is 8,00,000 yojana. That which encircles the ocean Kāloda is PuÈkaradvīpa, whose width is 16,00,000 yojana. Just as the continents and oceans are double in extension, it would mean that the regions, etc., are twice the number in the next continent. The next sūtra is intended to determine the difference in this respect. 138 Tattvārthasūtra iq"djk1⁄4Z }hi esa Hkh lc jpuk tEcw}hi dh jpuk ls nwuh&nwuh gSA iq"djk1⁄4sZ p AA34AA In the (nearest) half of PuÈkaradvīpa the (number of) regions and mountains are the same. 'Dvi' – 'double' – is supplied from the previous sūtra. With regard to what is 'double' to be taken? It is to be taken with regard to the regions, mountains, etc., of Jambūdvīpa. As the dimensions of Himavān, etc., in Dhātakīkhaõça have been mentioned, similarly, the dimensions of Himavān, etc., in the half of PuÈkaradvīpa are double of Himavān, etc., in Dhātakīkhaõça. The names are the same. Similarly, there are two mountain ranges – 'IÈvākāra' – running from south to north as well as two 'Mandara' or 'Mount Meru', as in Dhātakīkhaõça. As Jambūdvīpa has the 'Jambū' tree, PuÈkaradvīpa has the 'PuÈkara' tree with its attendant trees as its distinguishing mark. From this tree originates its name. Now, why is it called PuÈkarārdha? PuÈkaradvīpa has been divided into two halves by the mountain range of MānuÈottara. The part nearing centre is called PuÈkarārdha. Why is it stated that there are two Himavān mountains, etc., only in PuÈkarārdha and not in the entire PuÈkaradvīpa? ekuq"kksÙkj ioZr rd vFkkZr~ v<+kbZ }hi esa gh euq"; gksrs gSa & ekuq"kksÙkj ioZr ls ijs 1⁄2f}/kjh eqfu ;k fo|k/j Hkh ugha tk ldrsA izkÄ~ekuq"kksÙkjkUeuq";k% AA35AA The human beings are only up to the mountain range of MānuÈottara. 139 vè;k;&3 The mountain range of MānuÈottara runs, like a bangle, in the middle of PuÈkaradvīpa dividing it into two parts. Human beings are found only inside this mountain range and not beyond it. Hence PuÈkaradvīpa has no division into regions beyond this mountain range. Neither 'vidyādhara' (those gifted with extraordinary powers) nor ascetics with 'Ãddhi' (special attainment) go beyond this dividing mountain range. There are, however, three exceptions. 1) The human being, who is to be born after death outside the human region (not, of course, as a human being), effects the exit of the spatial units of his soul beyond the human region, just at the time of transit before his death – māraõāntika-samudghāta. 2) The being (not, of course, a human being) living beyond the mountain range of MānuÈottara who is to be reborn as a human being after death – on fruition of the age and name-karma of a human being – stays outside the human region until the time of entry into the human region just before death. 3) Kevalisamudghāta; the Omniscient emanates from his body the spatial units of his soul, without wholly discarding the body, for the purpose of levelling down the duration of the other three non-destructivc karmas to that of the age-karma. The soul fills up the entire universe and contracts back to the size of the body in eight instants, just prior to attaining liberation. Since human beings are found only inside it, the name MānuÈottara is significant. It is now clear that human beings reside only in the two and a half continents commencing from Jambūdvīpa and in the two oceans. Human beings are of two kinds. vk;Z vkSj EysPN ds Hksn ls euq"; nks izdkj ds gSaA vk;kZ EysPNkÜÓ AA36AA Human beings are of two kinds: the civilized (ārya) and the unevolved (mleccha). 140 Tattvārthasūtra Those human beings who are possessed of virtues or are resorted to by the virtuous are called the civilized – 'ārya'. They are of two kinds: those with supernatural attainment – Ãddhi, and those without it. The latter have five divisions: based on region, family, occupation, conduct, and faith. Those with supernatural attainment – Ãddhi – have seven divisions: on the basis of (extraordinary) intellect – buddhi, power to change form – vikriyā, austerity – tapa, might – bala, healing power – auÈadha, occult power to transform simple food into delicious dishes – rasa, and power to make even limited food inexhaustible – akÈīõa. (see 'Tiloyapaõõattī-2', verses 981-1102; also, 'Ādipurāõa', p. 35-37). The unevolved – 'mleccha' – are of two kinds: those born in mid-isles – antardvīpaja mleccha – and those born in regions of labour – karmabhūmija mleccha. The 'antardvīpaja mleccha' are born in midisles which are 'kubhogabhūmi' – regions of perverse enjoyment. In the Lavaõasamudra (Lavaõoda ocean) in the eight directions there are eight antardvīpa and eight others in the midst of these (in the eight directions). Similarly, there are eight antardvīpa at the end of the mountains Himavān and Śikharī, and the two mountains Vijayārdha. The mid-isles in the directions are across the ocean, five hundred yojana away from the shore. Those in the intermediate points of the compass are five hundred and fifty yojana away from the shore. Those at the end of the mountains are six hundred yojana in the interior. The antardvīpa in the directions are one hundred yojana broad. The width of those in the intermediate points is half of it. Those at the end of the mountains are twenty-five yojana broad. The human beings in the east have one thigh each. Those in the west have tails. Those in the north are mute. Those in the south are possessed of horns. Those in the other four directions have ears like those of the hare, like those of the fish, (broad) like the cloak, and long ears, respectively. Those in the eight intermediate points of the compass have faces like those of the horse, the lion, the dog, the buffalo, the pig, the tiger, the crow and the ape, respectively. Those in the middle of the two corners of Śikharī have faces like the cloud and the lightning; those between the two corners of Himavān like the fish and the cuckoo; those between the 141 vè;k;&3 corners of the northern Vijayārdha like the elephant and the mirror, those between the corners of the southern Vijayārdha like the cow and the ram. Those with single thigh reside in caves and live on clay. The rest dwell on trees and live on flowers and fruits. All of them live for one palyopama. All these twenty-four antardvīpa are one yojana high from the water level. Similarly, it should be understood in Kāloda ocean. All these are 'antardvīpaja mleccha'. The unevolved in other parts of the world – of labour – are the savage tribes, the ionians, the mountaineers, the foresters and so on. These are 'karmabhūmija mleccha'. Which are the regions of labour? ik¡p es# lEcU/h ik¡p Hkjr] ik¡p ,sjkor] ik¡p fonsg (nsodq# rFkk mÙkjdq# ;s nksuksa NksM+dj)] bl izdkj v<+kbZ }hi esa dqy iUnzg deZHkwfe;k¡ gaSA HkjrSjkorfonsgk% deZHkwe;ks¿U;=k nsodq:Ùkjdq#H;% AA37AA Bharata, Airāvata, and Videha, excluding Devakuru and Uttarakuru, are the regions of labour – karmabhūmi. Bharata, Airāvata, and Videha are five each. All these are described as the regions of labour – karmabhūmi. The inclusion of Videha would imply the inclusion of Devakuru and Uttarakuru. In order to exclude these, it is mentioned 'excluding Devakuru and Uttarakuru'. Devakuru, Uttarakuru, Haimavata, HarivarÈa, Ramyaka, Hairaõyavata and the mid-isles (antardvīpa) are called the regions of enjoyment – bhogabhūmi. Why are the 'regions of labour' – karmabhūmi – so called? This is because these are the seats of good (śubha) and evil (aśubha) deeds. Although the three worlds constitute the seat of activity, still these regions are the seats of intense karmic activity. For instance, demerit 142 Tattvārthasūtra capable of plunging a being in the seventh infernal region is acquired only in these regions – Bharata, etc. Merit which leads to the highest celestial state such as Sarvārthasiddhi deva is also acquired in these regions only. Also, the six kinds of occupations, such as agriculture, and the opportunity to give gifts to the worthy – pātradāna – are obtained in these regions only. Hence these are called the regions of labour. The others are called the 'regions of enjoyment' – bhogabhūmi – as the objects of enjoyment are provided by the ten kinds of desirefulfilling trees (kalpavÃkÈa). The lifetime of the human beings in these regions is indicated in the next sūtra. euq";ksa dh mRÑ"V fLFkfr rhu iY; vkSj t?kU; fLFkfr vUreqZgwrZ dh gSA ùfLFkrh ijkojs f=kiY;ksiekUreqZgwrsZ AA38AA The maximum lifetime of the human beings is three palyopama and the minimum is antarmuhūrta. The maximum lifetime of the human beings is three palyopama. The minimum is antarmuhūrta. Between these two limits, there are many gradations. Palya is of three kinds – vyavahāra palya, uddhāra palya and addhā palya. These are significant terms. The first is called vyavahāra palya as it is the basis for the other two palya. There is nothing which is measured by this. The second is uddhāra palya. The continents and oceans are counted by the bits of the fibre (roma) of the ram drawn out from the uddhāra palya. The third is addhā palya. Addhā means duration of time. Now the first palya is described. Three pits of the extent of one yojana long, one yojana broad and one yojana deep, based on the measure of pramāõāńgula, are dug out. The first 143 vè;k;&3 pit is filled tightly with the smallest bits of the fibre of the ram, born in uttama bhogabhūmi and from one to seven days old. The bits must be so small that these are incapable of being cut further by the scissors. 1The number of bits of the fibre in the pit is called 'palya' . Now, these small bits of the fibre are to be taken out one by one; one piece in one hundred years. The time taken for emptying the pit in this manner is the time (kāla) of vyavahāra palyopama. Each bit of the fibre is again cut into so many pieces as there are instants in innumerable crores of years. And (imagine that) with such bits the second pit is filled tightly. The number of bits of the fibre is the uddhāra palya. Then these bits are taken out one by one every instant. The time taken for emptying the pit in this manner is called uddhāra palyopama. Ten crore multiplied by one crore uddhāra palya make up one uddhāra sāgaropama. The continents and oceans are as numerous as the bits in two and a half uddhāra sāgaropama. The third pit is filled with bits got from cutting each bit of uddhāra palya into the number of instants in one hundred years. This is addhāpalya. Then these bits are taken out one by one every instant. The time taken to empty the pit in this manner is called addhā palyopama. Ten crore multiplied by one crore addhā palyopama make one addhā sāgaropama. One descending cycle of time consists of ten crore multiplied by one crore addhā sāgaropama. The ascending cycle is of the same extent. The duration of the karmas, the duration of particular forms, the lifetime, and the duration of the bodies of the beings in the four states must be measured by addhā palya. It has been said thus in the Scripture, "Vyavahāra, uddhāra and addhā must be understood as the three palya. Vyavahāra palya is the basis of enumeration. The enumeration of continents and oceans is by the second. The duration of karmas is reckoned by the third, addhā palya." 1 – The number of bits of fibre in the pit, called 'palya', is mentioned as: 413452630308203177749512192000000000000000000. (see 'Trilokasāra', verse 98) 144 Tattvārthasūtra The lifetimes for subhuman beings are mentioned next. fr;±pksa dh vk;q dh mRÑ"V rFkk t?kU; fLFkfr mruh gh (euq";ksa ftruh) gSA fr;ZX;ksfutkuka p AA39AA The lifetimes of subhuman beings – tiryańca – are the same. 'Tiryagyoni' is the seat-of-birth (yoni) of subhuman beings. It means the birth attained on the rise of name-karma (nāmakarma) of the subhuman (tiryańca) state of existence. Those born in the subhuman (tiryańca) yoni are tiryagyonija. The maximum lifetime of tiryagyonija is three palyopama, and minimum is antarmuhūrta. Between these two extremes, there are many grades. ] ] ] 145 vè;k;&3 AA bfr rÙokFkZlw=kkijukeeks{k'kkÐs r`rh;ks¿è;k;% lekIr% AA The celestial beings – deva – are of four classes (nikāya). THE CELESTIAL BEINGS C H A P T E R 4 nsokÜÓrq£.kdk;k% AA1AA nso pkj lewg okys gSa] vFkkZr~ nsoksa ds pkj fudk; gSa & Hkouoklh] O;Urj] T;ksfr"kh vkSj oSekfudA The word 'deva' – celestial beings – has appeared several times earlier, viz., 'Clairvoyance based on birth – bhavapratyaya avadhijñāna – is possessed by the celestial and the infernal beings.' (see sūtra 1-21). Who are celestial beings and of how many kinds? This is explained now. The celestial beings (deva) get this status on the rise of the namekarma (nāmakarma) – devagati – leading to the celestial state; they roam freely and derive pleasure in several parts of the terrestrial world, the mountains and the oceans surrounding them. They are endowed with magnificence, splendour and extraordinary powers. It is contended that the word 'deva' should have been used in the singular rather than in the plural; 'the celestial being is fourfold' should have been used since a collective noun denoting a class implies the plural. But the use of the plural is intended to indicate that there are different ranks within a particular class of 'deva', such as the lord (indra) and the equals (sāmānika). There are other differences also, based on duration of life, and so on. On the common basis of the rise of karmas leading to the celestial state, the celestial beings are grouped in classes (nikāya), in spite of individual differences. Thus there are 146 Tattvārthasūtra four classes of celestial beings. Who are they? They are the residential (bhavanavāsī), the peripatetic (vyantara), the stellar (jyotiÈka) and the heavenly (vaimānika) deva. The next sūtra is intended to determine their thought-colouration. igys ds rhu fudk;ksa esa ihr rd] vFkkZr~ Ñ".k] uhy] dkiksr vkSj ihr & ;s pkj ys';k,¡ gksrh gSaA vkfnrfÐ"kq ihrkUrys';k% AA2AA The thought-colouration (leśyā) of the first three classes (nikāya) is up to yellow (pīta). Six kinds of thought-colouration (leśyā) have been mentioned (see explanation to sūtra 1-8, p. 18). Among these, the first four are taken by the term 'pītānta' – 'up to the end of yellow'. 'Up to the end of yellow' means those who are characterized by the first four thoughtcomplexions. This is the purport. The first three classes of celestial beings (deva) – the residential (bhavanavāsī), the peripatetic (vyantara) and the stellar (jyotiÈka) – have four thought-colourations (leśyā) – black (kÃÈõa), blue (nīla), grey (kāpota) and yellow (pīta). The subclasses of the four classes (nikāya) are mentioned next. dYiksiiÂ (lksygosa dYi rd ds nso) i;ZUr bu pkj izdkj ds nsoksa ds Øe ls nl] vkB] ik¡p vkSj ckjg Hksn gSaA n'kk"ViÛÓ}kn'kfodYik% dYiksiiÂi;ZUrk% AA3AA 147 vè;k;&4 The four classes (nikāya) of deva, up to the kalpavāsī deva, are of ten, eight, five and twelve subclasses. Ten, etc., are taken along with the four classes (nikāya), respectively. The residential (bhavanavāsī) deva are of ten subclasses. The peripatetic (vyantara) deva are of eight subclasses. The stellar (jyotiÈka) deva are of five subclasses. The heavenly (vaimānika) deva are of twelve subclasses. This would imply that all heavenly (vaimānika) deva have twelve subclasses. In order to exclude the heavenly (vaimānika) deva in the nine graiveyaka, etc., the sūtra uses the word 'kalpopapannaparyantāÍ' – 'up to the end of the kalpa'. Now what are the 'kalpa'? Those in which the ten grades like the 'indra' prevail are called the 'kalpa'. Thus, the prevalence of 'indra', etc., forms the basis for the designation 'kalpa'. Though 'indra', etc., are prevalent among the residential (bhavanavāsī) deva too, by convention, 'kalpa' is used for heavenly (vaimānika) deva. Those born in the 'kalpa' are 'kalpopapanna' deva. The next sūtra is intended to convey the detailed particulars. Åij dgs gq, pkj izdkj ds nsoksa esa gj ,d ds nl Hksn gSa & bUnz] lkekfud] =kk; Ð'k] ikfj"kn] vkRej{k] yksdiky] vuhd] izdh.kZd] vkfHk;ksX; vkSj fdfYof"kdA bUaelkekfud=kk; L=k'kikfj"knkRej{kyksdikykuhd& izdh.kZdkfHk;ksX;fdfYof"kdkÜÓSd'k% AA4AA There are ten grades in each of these classes of celestial beings, the lord (indra), the equals (sāmānika), the ministers (trāyastriÉśa), the courtiers (pāriÈada), the 148 Tattvārthasūtra bodyguards (ātmarakÈa), the police (lokapāla), the army (anīka), the citizens (prakīrõaka), the servants (ābhiyogya) and the menials (kilviÈika). The indra are those who are powerful, being endowed with extraordinary occult powers, not possessed by the others. Those who are equal to the indra in respect of duration of life, energy, attendants, enjoyment, etc., but not with regard to authority and splendour, are the sāmānika. They are great ones like fathers, teachers or preceptors. The trāyastriÉśa are like advisors or priests. They are thirty-three, and hence called 'trāyastriÉśa'. The pāriÈada are like friends and companions in the court. The ātmarakÈa are like bodyguards. The lokapāla are like the police who protect people and property. The anīka constitute the army of seven divisions, such as infantry. The prakīrõaka are like the citizens, such as townsfolk and peasants. The ābhiyogya are like servants engaged in serving others in several ways. The kilviÈika are of the lowest rank; those who possess demerit. The general rule would imply that these ten grades exist in all classes (nikāya) of celestial beings. The exceptions are given below. Åij tks nl Hksn dgs gSa mueas ls ;s Hksn & =kk; Ð'k vkSj yksdiky & O;Urj vkSj T;ksfr"kh nsokasa esa ugha gksrs vFkkZr~ muesa bu nks Hksnksa dks NksM+dj ckdh ds vkB Hksn gksrs gSaA =kk; L=k'kyksdikyoT;kZ O;UrjT;ksfr"dk% AA5AA The peripatetic (vyantara) and the stellar (jyotiÈka) deva are without the ministers (trāyastriÉśa) and the police (lokapāla). 149 vè;k;&4 Among the peripatetic and the stellar deva, there are only eight grades leaving out the ministers (trāyastriÉśa) and the police (lokapāla). Now in the four classes, is there one lord (indra) in each class or is there any difference? Hkouoklh vkSj O;Urjksa esa izR;sd Hksn esa nks&nks bUnz gksrs gSaA iwoZ;ks}hZUaek% AA6AA In the first two classes, there are two lords (indra). The first two classes mean the residential (bhavanavāsī) and the peripatetic (vyantara) deva. It is as follows. First, with regard to the residential (bhavanavāsī) deva. Camara and Vairocana are the two lords (indra) of Asurakumāra. Dharaõa and Bhūtānanda are the two lords (indra) of Nāgakumara. HarisiÉha and Harikānta are the two lords (indra) of Vidyutkumāra. Veõudeva and Veõudhārī are the two lords (indra) of Suparõakumāra. Agniśikha and Agnimāõava are the two lords (indra) of Agnikumāra. Vailamba and PrabhaÉjana are the two lords (indra) of Vātakumāra. SughoÈa and MahāghoÈa are the two lords (indra) of Stanitakumāra. Jalakānta and Jalaprabha are the two lords (indra) of Udadhikumāra. Pūrõa and ViśiÈÇa are the two lords (indra) of Dvīpakumāra. Amitagati and Amitavāhana are the two lords (indra) of Dikkumāra. Among the peripatetic (vyantara) deva, Kinnara and KimpuruÈa are the two lords (indra) of Kinnara, SatpuruÈa and MahāpuruÈa of KimpuruÈa, Atikāya and Mahākāya of Mahoraga, Gītarati and Gītayaśa of Gandharva, Pūrõabhadra and Maõibhadra of YakÈa, Bhīma and Mahābhīma of RākÈasa, Pratirūpa and Apratirūpa of Bhūta, and Kāla and Mahākāla of Piśāca. What kind of pleasures do the celestial beings enjoy? 150 Tattvārthasūtra ,s'kku rd ds nso (vFkkZr~ Hkouoklh] O;Urj] T;ksfr"kh vkSj igys rFkk nwljs dYi ds nso) 'kjhj ls dke&lsou djrs gSaaA dk;izohpkjk vk ,s'kkukr~ AA7AA Up to Aiśāna kalpa, the celestial beings, indulge in bodily copulation (pravīcāra). 'Pravīcāra' is copulation (sexual union). 'Kāya' means bodily. The residential (bhavanavāsī) deva, and others, up to those in Aiśāna kalpa enjoy bodily sexual pleasure like human beings, as they are actuated by karmas causing affliction and uneasiness. What is the nature of pleasures of the deva beyond the Aiśāna kalpa? 'ks"k nso] nsfo;ksa ds Li'kZ ls] :i ns[kus ls] 'kCn lquus ls vkSj eu ls dke&lsou djrs gSaA 'ks"kk% Li'kZ:i'kCneu%izohpkjk% AA8AA The others indulge in 'pravīcāra' through touch (sparśa), sight (rūpa), sound (śabda) and thought (mana). Who are the others? Kalpavāsī deva. How are these to be taken? Without contradicting the authority of the Scripture. Why is 'pravīcāra' mentioned again? It is in order to convey what is intended. What is it that does not contradict the Scripture? In Sānatkumāra and Māhendra kalpa the deva as well as the devī (wives, celestial women) derive the highest pleasure by mere touch of the body. The deva of Brahma, Brahmottara, Lāntava and KāpiÈÇha kalpa experience the 151 vè;k;&4 highest pleasure by looking at the charming and lovely forms, merriment, and the beautiful and attractive attire of the devī. In Śukra, Mahāśukra, Śatāra and Sahasrāra kalpa, the deva derive the highest enjoyment by listening to the sweet songs, the gentle laughter, the lovely words and the pleasant sounds of the ornaments of their devī. In Ānata, Prāõata, Āraõa and Acyuta kalpa the deva get the utmost pleasure just by thinking of their devī. What is the nature of pleasures of the rest? lksygosa dYi ls vkxs ds nso dke&lsou jfgr gSaA (muds dkesPNk mRiÂ gh ugha gksrh rks fiQj mlds izfrdkj ls D;k iz;kstu\) ijs¿izohpkjk% AA9AA The rest do not indulge in copulation – they are without pravīcāra. The word 'para' means all the remaining deva or celestial beings. The word 'apravīcāra' indicates much higher kind of happiness. Copulation (pravīcāra) is merely a palliative for pain; it only provides temporary relief. In the absence of pain or uneasiness, the remaining deva enjoy much higher kind of happiness incessantly. What are the ten subclasses of deva of the first class (nikāya)? Hkouokfluks¿lqjukxfo|qRlqi.kkZfXuokrLrfurksnfèk& }hifnDdqekjk% AA10AA Hkouoklh nsoksa ds nl Hksn gSa & vlqjdqekj] ukxdqekj] fo|qr~dqekj] 152 Tattvārthasūtra lqi.kZdqekj] vfXudqekj] okrdqekj] Lrfurdqekj] mnf/dqekj] }hidqekj vkSj fnDdqekjA The subclasses of the residential (bhavanavāsī) deva are Asurakumāra, Nāgakumāra, Vidyutkumāra, Suparõakumāra, Agnikumāra, Vātakumāra, Stanitakumāra, Udadhikumāra, Dvīpakumāra and Dikkumāra. Those who live in mansions are the residential (bhavanavāsī) deva. This is the common name for the first class of celestial beings. Asura, etc., are special names acquired by the fruition of the name-karma (nāmakarma). All these deva are of the same appearance (age) and nature as at birth. Still they appear as youth by their dress, ornaments, weapons, conveyance, animals they ride on, sport, etc. Hence they are designated 'kumāra' by common currency. It is added to every one, as Asurakumāra, and so on. Where are their mansions? The mansions of Asurakumāra are in the pańkabahula part of Ratnaprabhā, the first infernal region. The dwelling places of the other nine subclasses are in the upper and lower strata of kharapÃthivībhāga, leaving out 1,000 yojana above and below. The common and special names of the second class of deva are mentioned in the next sūtra. O;Urjk% fdÂjfdEiq#"kegksjxxUèkoZ;{kjk{klHkwr& fi'kkpk% AA11AA O;Urj nsoksa ds vkB Hksn gaS & fdÂj] fdEiq#"k] egksjx] xU/oZ] ;{k] jk{kl] Hkwr vkSj fi'kkpA 153 vè;k;&4 The peripatetic (vyantara) deva comprise Kinnara, KimpuruÈa, Mahoraga, Gandharva, YakÈa, RākÈasa, Bhūta, and Piśāca subclasses. The common, meaningful designation of these eight subclasses of deva is peripatetic (vyantara), that is, those having habitations in various places. Their eight subclasses must be understood to arise from fruition of special name-karma (nāmakarma). Where are their dwellings? The dwellings of the seven subclasses, except RākÈasa, of peripatetic (vyantara) deva are in the upper hard part – kharapÃthivī – beyond the innumerable islands and oceans. The RākÈasa deva reside in the pańkabahula part of Ratnaprabhā. The general and specific names of the third class are mentioned next. T;ksfr"kh nsoksa ds ik¡p Hksn gSa & lw;Z] pUnzek] xzg] u{k=k vkSj izdh.kZd rkjsA T;ksfr"dk% lw;kZpUaeelkS xzgu{k=kizdh.kZdrkjdkÜÓ AA12AA The stellar (jyotiÈka) deva comprise the sun (sūrya), the moon (candramā), the planets (graha), the constellations (nakÈatra) and the scattered stars (tāre). As these are endowed with light, these five are called by the significant general name of luminary deva (jyotiÈī deva). The sun, etc., are particular names derived from name-karmas (nāmakarma). In order to indicate the importance of the sun and the moon the compound 'sūryācandramasau' has been used specifically. On what account are these two important? These are important on account of their 154 Tattvārthasūtra brilliance, etc. Where are their abodes? The stars which are the lowest among the luminous bodies move at a height of seven hundred and 1ninety yojana from level earth (citrā pÃthivī) . The suns move ten yojana higher. The moons move eighty yojana higher still. Four yojana higher up are the constellations. Four yojana above these are the planets called Budha (Mercury). Three yojana above these are Śukra (Venus). Three yojana above these are BÃhaspati (Jupiter). Three yojana above these are Mańgala (Mars). Three yojana still higher up are Śanīcara (Saturn). The space where these luminary deva (jyotiÈī deva) move is one hundred and ten yojana thick and, transversely (horizontally), it extends to innumerable islands and oceans, up to the humid atmosphere (ghanodadhi). The Scripture mentions: "At the height of seven hundred and ninety yojana above the level earth are the stars. Ten yojana higher up is the sun. Eighty yojana still higher up is the moon. Again, four yojana higher up are the constellations, and four yojana further above is Mercury. Further above, at the interval of three yojana each, are the planets Venus, Jupiter, Mars and Saturn." The movement of the luminary deva (jyotiÈī deva) is described next. 1 – The upper strata (kharabhāga) of the Ratnaprabhā earth (pÃthivī) is 16,000 yojana in depth. The uppermost layer, 1,000 yojana in depth, of kharabhāga is called the citrā pÃthivī. (see 'Tiloyapaõõattī-1', verses 2-9 to 2-14). Above the citrā pÃthivī, in between the trasnali, is the manuÈyaloka, round, with the expanse of 45 lakh yojana. (see 'Tiloyapaõõattī-2', verse 4-2) Åij dgs gq, T;ksfr"kh nso es# ioZr dh iznf{k.kk nsrs gq, euq";yksd esa ges'kk xeu djrs gaSA es#iznf{k.kk fuR;xr;ks ùyksds AA13AA 155 vè;k;&4 The luminary deva (jyotiÈī deva) of the human region (manuÈyaloka, nÃloka), move incessantly round Mount Meru, from left to right – merupradakÈiõā. 'MerupradakÈiõā' means motion round Mount Meru. This phrase is intended to indicate the correct direction of the motion, which is from left to right. 'NityagatayaÍ' is intended to convey incessant motion. 'NÃloka' – the human region – specifies that these are in constant motion within the extent of the human region (see sūtra 3-35), and not outside this limit. Now, there is no cause for the motion of the celestialcars (vimāna) of Stellar deva. These should not move. No. The argument is fallacious. The celestial-cars (vimāna) have incessant motion as these are impelled constantly by the Ābhiyogya subclass of the Stellar deva, who take pleasure in motion. If it be asked why they should enjoy constant motion, the reply is that the fruition of karmas is strange. The fruition of their karmas is in form of constant motion. This is the reason why they constantly engage themselves in motion. Though the Stellar deva revolve constantly round Mount Meru, still they are at a distance of 1,121 yojana from it. That conventional time is related to the motion of the luminary deva is mentioned in the next sūtra. ?kM+h] ?kaVk] fnol] jkr bR;kfn O;ogkjdky dk tks foHkkx gS og xfr'khy T;ksfr"kh nsoksa ds }kjk fd;k tkrk gSA rRdr% dkyfoHkkx% AA14AA The divisions of time are caused by those luminary deva (jyotiÈī deva). 156 Tattvārthasūtra The word 'tad' is intended to indicate the luminary deva (jyotiÈī deva), in motion. Time cannot be measured either by mere motion (gati) or by mere brilliance (jyoti), for time will then be non-perceptible and unchangeable. That is why the sūtra refers to luminary deva (jyotiÈī deva), in motion. Time is of two kinds, conventional time (vyavahāra kāla) and real time (mukhya kāla). Conventional time consists of 'samaya', 'āvali', etc., which are divisions of time as established by the Stellar deva in motion. Conventional time is determined by particular activity and the means of ascertaining what has not been ascertained. Real time is different and it is explained later on. The next sūtra is intended to state that the luminary deva (jyotiÈī deva) outside the human region are fixed. euq";yksd (v<+kbZ }hi) ds ckgj ds T;ksfr"kh nso fLFkj gaSA cfgjofLFkrk% AA15AA The luminary deva (jyotiÈī deva) outside the human region (manuÈyaloka, nÃloka) are stationary. 'Outside' is mentioned. Outside what? Outside the human region. How is it conveyed? 'NÃloke' – the human region – is mentioned in the sūtra under reference. Therefore, the interpretation is 'outside the human region'. Now, it has been indicated that the luminary deva (jyotiÈī deva) have incessant motion in the human region. Does it not imply that they are stationary elsewhere? Does this not make this sūtra unnecessary? It is not so. It has not been established that the luminary deva exist beyond the human region and that they are stationary there. In order to establish both these things, the sūtra is necessary. The sūtra is intended to preclude motion in the opposite direction and also intermittent motion. 157 vè;k;&4 The general name of the fourth class of deva is mentioned next. pkSFks fudk; ds nso oSekfud gSaA oSekfudk% AA16AA The fourth class (nikāya) of deva are called the heavenly deva (vaimānika). The word 'vaimānikaÍ' is intended to indicate a new section or topic. It is for conveying the idea that what is mentioned hereafter relates to the heavenly deva. The abodes of those possessing merit are 'vimāna', and the inhabitants of these abodes are 'vaimanika'. The 'vimāna' are many but fall into three kinds – indraka, śreõībaddha and puÈpaprakīrõaka. The indraka vimāna are in the middle like the lord (indra). The śreõībaddha vimāna are situated in the four directions like the rows of spacepoints. Those, which are scattered like flowers in the intermediate points of the compass, are the puÈpaprakīrõaka vimāna. What are the divisions of vaimānika? oSekfud nsoksa ds nks Hksn gSa & dYiksiiÂ vkSj dYikrhrA dYiksiiÂk% dYikrhrkÜÓ AA17AA The heavenly deva (vaimānika) have two divisions, 'kalpopapanna' and 'kalpātīta'. The heavenly deva (vaimānika) have two divisions. Those born in the 158 Tattvārthasūtra 'kalpa' – the sixteen heavens – are called 'kalpopapanna'. Those born beyond the 'kalpa' are called 'kalpātīta'. How are they situated? lksyg dYiksa ds vkB ;qxy] uo xzSos;d] uo vuqfn'k vkSj ik¡p vuqÙkj] ;s lc foeku Øe ls Åij&Åij gSaA mi;qZifj AA18AA The 'kalpa' are one above the other. Why is this mentioned? It is in order to preclude transverse position. These do not have transverse positions like those of the stellar (jyotiÈka) deva. Nor are these in an uneven manner like the habitations of the peripatetic (vyantara) deva. It is described 'one above the other'. What are 'one above the other'? These are the 'kalpa'. If so, in how many celestial-cars (kalpavimāna) do these deva reside? lkS/eZ&,s'kku] lkuRdqekj&ekgsUnz] czã&cãksÙkj] ykUro&dkfi ] 'kqØ&egk'kqØ] 'krkj&lgÏkj rFkk vkur&izk.kr] vkj.k&vP;qr] uo xzSos;d foekuksa esa] uo vuqfn'k foekuksa esa vkSj fot;] oSt;Ur] lkSèkeSZ'kkulkuRdqekjekgsUaeczãczãksÙkj& ykUrodkfi 'kqØegk'kqØ'krkjlgÏkjs"okur& izk.kr;ksjkj.kkP;qr;ksuZolq xzSos;ds"kq fot;oSt;Urt;Urkijkftrs"kq lokZFkZfl1⁄4kS p AA19AA 159 vè;k;&4 t;Ur] vijkftr rFkk lokZFkZflf1⁄4 bu ik¡p vuqÙkj foekuksa esa oSekfud nso jgrs gSaA The heavenly deva (vaimānika) reside in kalpa called Saudharma, Aiśāna, Sānatkumāra, Māhendra, Brahma, Brahmottara, Lāntava, KāpiÈÇha, Śukra, Mahāśukra, Śatāra, Sahasrāra, in Ānata-Prāõata, Āraõa-Acyuta, in nine graiveyaka, and in Vijaya, Vaijayanta, Jayanta, Aparājita and Sarvārthasiddhi also. How are Saudharma and the rest called kalpa? How are these the names of the lords (indra)? Naturally, or by association. How is it? It is as follows. 'Sudharmā' is the name of the courtroom. That which has this courtroom in it is called Saudharma kalpa, and the lord who is associated with this kalpa is called Saudharma. The lord (indra) has this natural name 'Īśāna'. That which is the habitation of Īśāna is Aiśāna. By association with it the lord also is called Aiśāna. Again, 'Sanatkumāra' is the natural name of the lord (indra). The kalpa got the name Sānatkumāra and, by association with it, the lord also is called Sānatkumāra. 'Mahendra' is the natural name of the lord (indra). The kalpa which is his habitation is Māhendra. By association with it the lord also is called Māhendra. Similarly it must be understood with regard to the rest. The arrangement must be understood in accordance with the Scripture. Due to the phrase 'uparyupari' (see sūtra 4-18), the kalpa must be taken in pairs, and 'one above the other'. The first pair consists of Saudharma and Aiśāna kalpa. Higher up are Sānatkumāra and Māhendra, higher still is Brahma and Brahmottara, and then Lāntava and KāpiÈÇha. Further up are Śukra and Mahāśukra. Then come Śatāra and Sahasrāra, Ānata and Prāõata, and, finally, Āraõa and Acyuta. In two rows at the top and at the bottom, each kalpa must be understood to have one lord (indra) each. In the four rows in the middle there is one lord (indra) for 160 Tattvārthasūtra every row of two kalpa. This is the purport. There are four lords (indra) in the four kalpa of Saudharma, Aiśāna, Sānatkumāra and Māhendra. There is one lord (indra) named Brahma for the two kalpa of Brahma and Brahmottara. Lāntava is the lord (indra) of Lāntava and KāpiÈÇha kalpa. Śukra is the lord (indra) of Śukra and Mahāśukra kalpa. Śatāra is the lord (indra) of Śatāra and Sahasrāra kalpa. There are four lords (indra) for the four kalpa of Ānata, Prāõata, Āraõa and Acyuta. Thus there are twelve lords (indra) of the deva residing in the sixteen kalpa. Mount Meru (or Mahāmandara) of Jambūdvīpa is embedded in the earth to a depth of 1,000 yojana and is 99,000 yojana high. Below it is the lower world (adholoka). That which extends transversely within this range (namely, the height of Mount Meru) is the transverse-world (tiryagloka). Above it is the upper world (ūrdhvaloka). The crest of Mount Meru (Sudarśana Meru) is forty yojana high. And the celestialcar, called ãjuvimāna or ãtuvimāna (the vehicle of Saudharma kalpa), is only one hair's distance from the crest of Mount Meru. Other details must be ascertained from the Scripture. Why is the word 'nava' mentioned separately in the phrase 'navasu graiveyakeÈu'? It indicates that there are other nine vimāna called the anudiśa vimāna. By this the anudiśa must be understood to have been included. It is clear now that the sixteen heavens, called 'kalpopapanna', have only twelve lords (indra). Or, the twelve lords (indra) of the heavenly deva live in sixteen kalpa. The next sūtra describes the differences in the characteristics of the vaimānika deva. fLFkfrizHkkolq[k|qfrys';kfo'kq1⁄4hfUae;kofèk& fo"k;rks¿fèkdk% AA20AA 161 vè;k;&4 fLFkfr (vk;q)] izHkko] lq[k] |qfr] ys';k dh fo'kqf1⁄4] bfUnz;ksa dk fo"k; vkSj vof/Kku dk fo"k; & ;s lc Åij&Åij ds oSekfud nsoksa ds vf/d gaSA There is increase in lifetime (sthiti), influence (prabhāva), happiness (sukha), brilliance (dyuti), purity of thoughtcolouration (leśyāviśuddhi), capacity of the senses (indriyaviÈaya), and range of clairvoyance (avadhiviÈaya) in the deva of higher kalpa. Owing to the fruition of the life-karma (āyuÍkarma) acquired, the soul's association with the body in a particular birth is called the lifetime (āyuÍ). Capacity to inflict pain or confer benefits to others is the influence (prabhāva). Enjoyment of sensuous pleasures is happiness (sukha). The splendour of the body, the dress and the ornaments constitute brilliance (dyuti). The thought-colouration (leśyā) has already been explained (see explanation to sūtra 1-8, p. 18). The purity of thought-colouration is leśyāviśuddhi. The capacity and scope of the senses is indriyaviÈaya and the capacity and scope of the clairvoyance is avadhiviÈaya. The vaimānika deva higher and higher up are superior in regard to all these ascpects. Increase with regard to lifetime (āyuÍ), etc., may extend to movement (gati) etc. The next sūtra is intended to preclude such an interpretation. xfr'kjhjifjxzgkfHkekurks ghuk% AA21AA xfr] 'kjhj] ifjxzg vkSj vfHkeku dh vis{kk ls Åij&Åij ds oSekfud nso ghu&ghu gksrs gSaA 162 Tattvārthasūtra There is decrease with regard to motion (gati), stature (śarīra), attachment (parigraha) and pride (abhimāna). Motion (gati) is the cause of movement from one place to another. The stature (śarīra) means the transformable (vaikriyika) body. Attachment (parigraha) is fondness for worldly things owing to the fruition of greed-passion (lobhakaÈāya). Pride (abhimāna) is haughtiness or self-conceit (ahaÉkāra) owing to the fruition of pride-passion (mānakaÈāya). These are less and less in vaimānika deva of higher and higher kalpa. Due to decrease in fondness for seeking pleasure in different places, there is less movement (gati) of celestial beings in higher kalpa. The stature (śarīra) of Saudharma and Aiśāna deva is seven cubit (aratni or hātha), that of Sānatkumāra and Māhendra deva is six cubit, that of Brahma and Brahmottara, and Lāntava and KāpiÈÇha deva is five cubit, that of Śukra and Mahāśukra, and Śatāra and Sahasrāra deva is four cubit, that of Ānata and Prāõata deva is three and a half cubit, and that of Āraõa and Acyuta deva is three cubit. The stature (śarīra) of the ahamindra in lower graiveyaka is two and a half cubit, and in the middle graiveyaka it is two cubit. The stature (śarīra) of the ahamindra in the upper graiveyaka and in the anudiśa vimāna is one and a half cubit. In the five anuttara vimāna the stature of the ahamindra is one cubit. These are the stature (śarīra) of the deva by own-nature (svabhāva); the stature is transformable (vaikriyika). Higher and higher up, the attachment (parigraha) relating to the size of the celestial-car (vimāna), habitation, dress, retinue, and possessions is less and less. The external possessions shrink as there is increase in merit (puõya) and decrease in infatuation (mūrcchā). Similarly, higher and higher up, pride (abhimāna) also reduces as the intensity of passions decreases. The rule concerning the thought-colouration (leśyā) of the first three classes of deva has been mentioned earlier. Now the rule concerning that of the fourth class is mentioned. 163 vè;k;&4 nks ;qxyksa eas ihr] rhu ;qxyksa esa iÁ vkSj ckdh ds lc foekuksa esa 'kqDy&ys';k gksrh gSA ihriÁ'kqDyys';k f}f=k'ks"ks"kq AA22AA In two, three and the rest (pairs of) kalpa the celestial beings are of yellow (pīta), pink (padma) and white (śukla) thought-colouration (leśyā), in succession. Those with yellow, pink and white thought-colouration (leśyā) are the celestial-beings (deva) with such thought-colouration (leśyā). The deva in Saudharma and Aiśāna kalpa have yellow (pīta) thoughtcolouration (leśyā). The deva in Sānatkumāra and Māhendra kalpa have yellow (pīta) and pink (padma) thought-colouration (leśyā). Those in Brahma and Brahmottara, and Lāntava and KāpiÈÇha kalpa are actuated by pink (padma) thought-colouration (leśyā). The deva in Śukra and Mahaśukra, and Śatāra and Sahasrāra kalpa are actuated by pink (padma) and white (śukla) thought-colouration (leśyā). In further kalpa of Ānata, etc., the deva are of white thought-colouration (leśyā). In anudiśa vimāna and the five anuttara vimāna, the deva have pure-white (paramaśukla) thought-colouration (leśyā). Now, the mixing up of two thought-colourations (leśyā) is not mentioned in the sūtra. Why, then, are these taken together? It is because of association according to worldly usage. How is this interpretation indicated in the sūtra? It is taken as follows. In the first two pairs of kalpa, yellow (pīta) thought-colouration (leśyā) occurs. With regard to Sānatkumāra and Māhendra kalpa pink (padma) thought-colouration (leśyā) is not expressly mentioned but is implied. In the three pairs of kalpa, commencing with Brahmaloka, pink (padma) thought-colouration (leśyā) prevails. With regard to Śukra and Mahaśukra white (śukla) thought-colouration (leśyā) is not explicitly stated. In the other kalpa, from Śatāra onwards, the white (śukla) thought-colouration (leśyā) 164 Tattvārthasūtra prevails, as pink (padma) thought-colouration (leśyā) is not expressly mentioned. Thus there is no fault in the interpretation given. 'Kalpopapanna' has been used earlier. Who are these? xzSos;dkasa ls ifgys ds lksyg Loxks± dks dYi dgrs gSaA muls vkxs ds foeku dYikrhr gSaA izkXxzSos;dsH;% dYik% AA23AA Prior to the graiveyaka are the kalpa. It is not known wherefrom the kalpa commence. Hence Saudharma, etc., are taken over (from sūtra 4-19). It means that Saudharma and the rest, up to graiveyaka, are the kalpa. It also follows that the others are beyond the kalpa – kalpātīta. Where are the 'laukāntika' deva and who comprise these? Are they vaimānika? ftudk fuokl LFkku czãyksd (ik¡poka dYi) gS] mUgsa ykSdkfUrd nso dgrs gSaA czãyksdky;k ykSdkfUrdk% AA24AA Brahmaloka is the abode of the 'laukāntika' deva. 'Ālaya' is dwelling or abode. Those who have the Brahmaloka as their abode are the 'laukāntika' deva. If so, it would include all deva residing there. No. The word is taken in its etymological sense. The word 'loka' in the sūtra denotes the Brahmaloka and 'lokānta' means the end or 165 vè;k;&4 border. Those who are born there, and not all, are called 'laukāntika' deva. The abodes of the 'laukāntika' deva are at the borders of the Brahmaloka. Or else, where birth, old age and death prevails is 'loka', that is, saÉsāra. 'Lokānta' means at the end of it. Those who are at the end of saÉsāra (transmigration) are called 'laukāntika'. All 'laukāntika' deva have come to the end of transmigration. After completing their lifetime as the 'laukāntika' deva, they take one birth as a human being and attain liberation (nirvāõa). The 'laukāntika' deva have been mentioned in general. Their divisions are mentioned next. ykSdkfUrd nsoksa ds vkB Hksn gaS & lkjLor] vkfnR;] ofÉ] v#.k] xnZrks;] rqf"kr] vO;kck/ vkSj vfj"V (;s nso czãyksd dh bZ'kku bR;kfn vkB fn'kkvksa esa jgrs gSaa)A lkjLorkfnR;oÉÔ#.kxnZrks;rqf"krkO;kckèkkfj"VkÜÓ AA25AA The 'laukāntika' deva are (the groups of) Sārasvata, Āditya, Vahni, Aruõa, Gardatoya, TuÈita, Avyābādha and AriÈÇa. Where do these dwell? These eight classes of deva reside in the eight directions of north-east, etc., respectively. The abode (vimāna) of Sārasvata group is in the north-east direction, that of Āditya group in the east, that of Vahni group in the east-south, that of Aruõa group in the south, that of Gardatoya group in the south-west, that of TuÈita group in the west, that of Avyābādha group in the north-west, and that of AriÈÇa group in the north. The particle 'ca' is intended to include two groups of deva between each pair of those enumerated. It is as follows. Between Sārasvata and Āditya are Agnyābha and Suryābha. Between Āditya and Vahni are Candrābha and Satyābha. Between Vahni and 166 Tattvārthasūtra Aruõa are Śreyaskara and KÈemańkara. Between Aruõa and Gardatoya are VÃÈabheÈÇa and Kāmacāra. Between Gardatoya and TuÈita are Nirmāõarajas and DigantarakÈita. Between TuÈita and Avyābādha are ĀtmarakÈita and SarvarakÈita. Between Avyābādha and AriÈÇa are Marut and Vasu. Between AriÈÇa and Sārasvata are Aśva and Viśva. All these are independent as there is no inequality among them. Being devoid of longing for sensual pleasures, they are celestial-sages (devaÃÈi). They are worthy of veneration by the other deva. They are well-versed in the Scripture comprising fourteen pūrva. They descend from the heaven for commending the resolve of the Tīrthańkara when he adopts renunciation. It has been said that the 'laukāntika' deva take one birth as a human being and attain liberation (nirvāõa). Is there any such rule relating to the liberation of the other deva? fot;] oSt;Ur] t;Ur] vijkftr vkSj vuqfn'k foekuksa ds vgfeUae f}pjek gksrs gSa vFkkZr~ euq"; ds nks tUe (Hko) /kj.k djds vo'; gh eks{k tkrs gSa (;s lHkh tho lE;Xn`f"V gh gksrs gSa)A fot;kfn"kq f}pjek% AA26AA In Vijaya, and the others, the deva are of two final births. Here 'ādi' means 'of that sort'. By this Vijaya, Vaijayanta, Jayanta, Aparājita and the nine anudiśa are included. What is meant by 'of that sort'? They are supreme lords – ahamindra – and are born with right belief (samyaktva). It is argued that Sarvārthasiddhi also is included here. No. They are of still superior excellence. And from the etymological meaning of the word, they are of one birth, that is, take human birth only once. Those who take two human births are called 'dvicarama'. They come down from Vijaya, etc., and are born as men 167 vè;k;&4 without any fall in their right belief (samyaktva). They practise restraint (saÉyama) as saints and are born again in Vijaya, etc. Finally, they are born as men and attain liberation (nirvāõa). Hence they are described as of two births. It is possible that a particular deva from Vijaya, etc., is born as a man, is reborn as a deva in Saudharma, etc., born again as a man, is reborn as a deva in Vijaya, etc., and born again as a man to attains liberation (nirvāõa). In such a case, though three births as a man are involved, but from Vijaya, etc. the soul takes only two births as a man, before attaining liberation. While describing dispositions (bhāva) consequent on the fruition of karmas, the subhuman existence (tiryańcagati) has been mentioned (sūtra 2-6). Again, while describing the duration of life, the subhuman (tiryańca) state of existence has been mentioned (sūtra 3-39). Who are the subhumans (tiryańca)? miikn tUe okys (nso rFkk ukjdh) vkSj euq";ksa ds vfrfjDr ckdh lc tho fr;Z×p ;ksfu okys gSaaA vkSiikfndeuq";sH;% 'ks"kkfLr;ZX;ksu;% AA27AA Except those born in special beds – aupapādika – and humans, all other beings have subhuman seat-of-birth – tiryańcayoni. It has been said earlier (sūtra 2-31) that celestial beings and infernal beings are born in special-beds; they are 'aupapādika'. Human beings have been described while it was mentioned that human beings are only up to the mountain range of MānuÈottara (sūtra 3-35). All the rest of the transmigrating souls are subhumans (tiryańca). Just as has 168 Tattvārthasūtra been done in case of celestial beings and others, the abode of subhumans (tiryańca) must also be mentioned. These are spread throughout the universe; hence their region need not be mentioned. The lifetimes of the infernal, human, and subhuman beings have been described. Those of the deva have not been described. The lifetimes of the deva, starting with the residential (bhavanavāsī) deva, are described now. Hkouoklh nsoksa esa vlqjdqekj] ukxdqekj] lqi.kZdqekj] }hidqekj vkSj ckdh ds dqekjksa dh vk;q Øe ls ,d lkxjksie] rhu iY;ksie] v<+kbZ iY;ksie] nks iY;ksie vkSj Ms<+ iY;ksie gSA fLFkfrjlqjukxlqi.kZ}hi'ks"kk.kka lkxjksief=kiY;ksiek1⁄4Zghuferk% AA28AA The lifetime of Asurakumāra, Nāgakumāra, Suparõakumāra, Dvīpakumāra and and the rest of the residential (bhavanavāsī) deva, is one sāgaropama, three palyopama, two and a half palyopama, two palyopama, and one and a half palyopama, respectively. Asurakumāra and the others are taken respectively with sāgaropama, and the rest. This is the maximum lifetime. The minimum is mentioned later. The maximum is as follows. The lifetime of Asurakumāra is one sāgaropama, that of Nāgakumāra three palyopama, that of Suparõakumāra two and a half palyopama, that of Dvīpakumāra two palyopama, and that of the other six subclasses of residential (bhavanavāsī) deva one and a half palyopama. The lifetime of the peripatetic (vyantara) and the stellar (jyotiÈka) 169 vè;k;&4 deva should be described next in regular order. But that of the heavenly (vaimānika) deva is described next. Why? So that the lifetime of the peripatetic (vyantara) and the stellar (jyotiÈka) deva can be mentioned briefly, later on. Lifetime in the first two kalpa among the heavenly (vaimānika) deva is now mentioned. lkS/eZ vkSj ,s'kku dYi ds nsoksa dh mRÑ"V vk;q nks lkxjksie ls dqN vf/d gSA lkSèkeSZ'kku;ks% lkxjksies¿fèkds AA29AA In Saudharma and Aiśāna kalpa the maximum lifetime is a little over two sāgaropama. In the sūtra, sāgaropama is dual. Hence the meaning is two sāgaropama. 'Adhike' denotes 'a little over'. Up to what does 'adhike' apply? Up to Sahasrāra kalpa. How is this ascertained? From the particle 'tu', in the later sūtra (4-31). It follows that the lifetime of deva in Saudharma and Aiśāna kalpa is a little over two sāgaropama. The lifetime in the next two kalpa is described now. lkuRdqekj vkSj ekgsUnz dYi ds nsoksa dh mRÑ"V vk;q lkr lkxjksie ls dqN vf/d gSA lkuRdqekjekgsUae;ks% lIr AA30AA In Sānatkumāra and Māhendra kalpa it is a little over seven sāgaropama. 170 Tattvārthasūtra The maximum lifetime of deva in Sānatkumāra and Māhendra kalpa is a little over seven sāgaropama. The lifetimes of deva from Brahmaloka to Acyuta kalpa are indicated next. iwoZ lw=k esa dgs gq, ;qxy dh lkr lkxjksie dh mRÑ"V vk;q ls ØeiwoZd rhu] lkr] ukS] X;kjg] rsjg vkSj iUnzg lkxjksie ls vf/d vk;q mlds ckn ds czã&cãksÙkj vkfn dYiksa esa gSA f=klIruoSdkn'k=k;ksn'kiÛÓn'kfHkjfèkdkfu rq AA31AA From Brahma-Brahmottara to Lāntava-KāpiÈÇha sets of kalpa the maximum lifetime of deva is more by three, seven, nine, eleven, thirteen and fifteen sāgaropama. From the previous sūtra, 'seven' is taken. It is added to three, etc. Three added to seven, seven added to seven, and so on. Similarly, these must be taken with sets of two kalpa. The word 'tu' is intended to indicate particularity. What particularity does it indicate? 'A little over' supplied from the previous sūtra (4-29) is taken only with the first four sets and not the last two. It is as follows. The lifetime of deva in Brahma-Brahmottara is a little over ten sāgaropama, in LāntavaKāpiÈÇha a little over fourteen sāgaropama, in Śukra-Mahaśukra a little over sixteen sagaropama, in Śatāra-Sahasrāra a little over eighteen sāgaropama, in Ānata-Prāõata twenty sāgaropama, and in Āraõa-Acyuta twenty-two sāgaropama. The lifetimes of the rest are mentioned next. 171 vè;k;&4 vkj.k vkSj vP;qr dYiksa ls Åij ds uo xzSos;dksa esa] uo vuqfn'kksa eas] vkSj pkj fot;kfnd esa nsoksa dh mRÑ"V vk;q ,d&,d lkxjksie vf/d gSA rFkk lokZFkZflf1⁄4 eas rSarhl lkxjksie gh fLFkfr gSA vkj.kkP;qrknwèoZesdSdsu uolq xzSos;ds"kq fot;kfn"kq lokZFkZfl1⁄4kS p AA32AA Above Āraõa-Acyuta, in each of the nine graiveyaka, in nine anudiśa, in four Vijaya, etc., the maximum lifetime of deva is more and more by one sāgaropama. In Sarvārthasiddhi, it is thirty-three sāgaropama only. 'More' is supplied. It must be taken thus: 'more by one and one'. Why is nine mentioned? It is in order to indicate that in each graiveyaka the lifetime is more by one sāgaropama. Otherwise, the increase in all nine graiveyaka would be only one. The word 'ādi' with 'Vijaya' denotes kinds. By this the anudiśa are included. Sarvārthasiddhi is mentioned separately as here there is no minimum. This is the purport. In the lower graiveyaka, the maximum lifetime is twentythree sāgaropama in the first, twenty-four sāgaropama in the second, and twenty-five sāgaropama in the third. In the middle graiveyaka, the maximum lifetime is twenty-six sāgaropama in the first, twentyseven sāgaropama in the second and twenty-eight sāgaropama in the third. In the upper graiveyaka, the maximum lifetime is twenty-nine sāgaropama in the first, thirty sāgaropama in the second and thirtyone sāgaropama in the third. In the nine anudiśa vimāna, the maximum lifetime is thirty-two sāgaropama. In Vijaya and the others, the maximum lifetime is thirty-three sāgaropama. In Sarvārthasiddhi it is fixed at thirty-three sāgaropama, with no minimum lifetime. The minimum lifetime is mentioned next. 172 Tattvārthasūtra lkS/eZ vkSj ,s'kku dYi eas t?kU; fLFkfr ,d iY;ksie ls dqN vf/d gSA vijk iY;ksieefèkde~ AA33AA In Saudharma and Aiśāna kalpa, the minimum lifetime is a little over one palyopama. Palyopama has already been explained (see sūtra 3-38). The word 'aparā' means the minimum. Whose minimum lifetime is this? Of the deva in Saudharma and Aiśāna kalpa. How is it implied? It is implied since the next sūtra provides the minimum lifetime of the other deva. The minimum lifetime of the rest is mentioned next. tks iwoZ&iwoZ ds ;qxyksa dh mRÑ"V fLFkfr gS og vuUrj&vuUrj ds ;qxyksa dh t?kU; fLFkfr gksrh gSA ijr% ijr% iwokZiwokZ¿uUrjk% AA34AA The maximum lifetime in the immediately preceding kalpa is the minimum lifetime in the next kalpa. It is like this. The maximum lifetime in Saudharma and Aiśāna kalpa is a little over two sāgaropama. That plus one 'samaya' is the minimum lifetime in Sānatkumāra and Māhendra kalpa. The maximum lifetime in Sānatkumāra and Māhendra kalpa is a little over seven sāgaropama. That plus one 'samaya' is the minimum in Brahma and Brahmottara kalpa. Similarly with regard to the rest. The maximum lifetime of the infernal beings has been described (see 173 vè;k;&4 sūtra 3-6). The minimum has not been mentioned. Though it is out of context here, still it is described in brief. mlh izdkj ls nwljs bR;kfn ujd ds ukjfd;ksa dh iwoZ&iwoZ dh mRÑ"V fLFkfr gh vuUrj&vuUrj ds ukjfd;ksa dh t?kU; fLFkfr gSA ukjdk.kka p f}rh;kfn"kq AA35AA The same applies to infernal beings from the second infernal region onwards. What for is 'ca' used? It is for taking over the rule just mentioned. What is it? The maximum of the immediately preceding is the minimum of the next one. From this the following meaning is inferred. The maximum lifetime of the infernal beings in the first earth Ratnaprabhā is one sāgaropama. That is the minimum in the second earth Śarkarāprabhā. The maximum lifetime of infernal beings in the second earth is three sāgaropama. And that is the minimum in the third, namely, Vālukāprabhā, and so on. Thus the minimum lifetime from the second earth onwards in the infernal region has been mentioned. What is the minimum in the first? igys ujd ds ukjfd;ksa dh t?kU; fLFkfr nl gtkj o"kZ dh gSA n'ko"kZlgÏkf.k izFkek;ke~ AA36AA The minimum lifetime in the first earth is ten thousand years. 'The minimum lifetime' is supplied. The minimum lifetime in the first 174 Tattvārthasūtra earth Ratnaprabhā is ten thousand years. What is the minimum lifetime of the residential (bhavanavāsī) deva? Hkouoklh nsoksa dh t?kU; fLFkfr nl gtkj o"kZ dh gSA Hkous"kq p AA37AA The residential (bhavanavāsī) deva also have the minimum lifetime of ten thousand years. What does 'ca' signify? It is intended to include the present subject. Therefore, it follows that the minimum lifetime of the residential (bhavanavāsī) deva also is ten thousand years. If so, what is the minimum lifetime of the peripatetic (vyantara) deva? O;Urj nsoksa dh Hkh t?kU; fLFkfr nl gtkj o"kZ dh gSA O;Urjk.kka p AA38AA The peripatetic (vyantara) deva too have the minimum lifetime of ten thousand years. The word 'ca' is intended to include the subject under consideration. Therefore, it is understood that the minimum lifetime of the peripatetic (vyantara) deva also is ten thousand years. What is the maximum lifetime of the peripatetic (vyantara) deva? 175 vè;k;&4 O;Urj nsoksa dh mRÑ"V fLFkfr ,d iY;ksie ls dqN vf/d gSA ijk iY;ksieefèkde~ AA39AA The maximum lifetime of the peripatetic (vyantara) deva is a little over one palyopama. The word 'parā' indicates 'maximum'. Thus the maximum lifetime of the peripatetic (vyantara) deva is a little over one palyopama. Now the maximum lifetime of the stellar (jyotiÈka) deva is mentioned. T;ksfr"kh nsoksa dh Hkh mRÑ"V fLFkfr ,d iY;ksie ls dqN vf/d gSA T;ksfr"dk.kka p AA40AA The maximum lifetime of the stellar (jyotiÈka) deva is a little over one palyopama. 'Ca' is intended to supply what has been mentioned above. So it is to be taken in this manner. The maximum lifetime of the stellar (jyotiÈka) deva is a little over one palyopama. What is their minimum lifetime? T;ksfr"kh nsoksa dh t?kU; fLFkfr mRÑ"V fLFkfr dk vkBok¡ Hkkx gSA rn"VHkkxks¿ijk AA41AA The minimum lifetime of the stellar (jyotiÈka) deva is one-eighth of their maximum lifetime. 176 Tattvārthasūtra One-eighth of a palyopama is the minimum lifetime of the stellar (jyotiÈka) deva. Now special mention has been made of the 'laukāntika' deva. But their lifetime has not been particularized. How much is it? leLr ykSdkfUrd nsoksa dh mRÑ"V rFkk t?kU; fLFkfr vkB lkxjksie gSA ykSdkfUrdkuke"VkS lkxjksiekf.k losZ"kke~ AA42AA The lifetime of all 'laukāntika' deva is eight sāgaropama. All 'laukāntika' deva have lifetime of eight sāgaropama, and are of white (śukla) thought-colouration. Their stature is five cubit (hātha). ] ] ] 177 vè;k;&4 AA bfr rÙokFkZlw=kkijukeeks{k'kkÐs prqFkksZ¿è;k;% lekIr% AA The non-soul substances (bodies) – ajīvakāya – are the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the matter (pudgala). THE NON-LIVING SUBSTANCES C H A P T E R 5 vthodk;k èkekZèkekZdk'kiqñxyk% AA1AA 1/ekZ/ekZdk'kiqñxyk%o /eZ nzO;] v/eZ nzO;] vkdk'k vkSj iqñxy ;s pkj 1vthodk;k%o vtho rFkk ^dk;* & cgq izns'kh & gaSA The soul (jīva) and the non-soul (ajīva), etc., have been mentioned as the substances of right faith (samyagdarśana); the soul (jīva) has been explained. Now, we have to investigate the substance of non-soul (ajīva). The names and the categories of the non-soul (ajīva) are now mentioned. The term 'kāya' is derived from 'body'. It is applied to these substances on the basis of analogy. These non-soul substances are called 'bodies' on the analogy of the body of a living being. Analogy is in what respect? Just as the body is a conglomeration of matter, so also there is manifoldness of space-points in the medium of motion, etc. Hence these substances also are termed 'kāya' or 'body'. The word 'non-soul' applies to time (kāla) also which does not have multitude of space-points. Time (kāla) is described later. To indicate that time (kāla) does not have multitude of space-points though it is a non-soul substance, it is not termed a 'kāya' or 'body'. Time (kāla) is of the extent of one atom (the smallest indivisible unit) and it pervades one space-point only. Therefore, it has no second space-point. Hence 178 Tattvārthasūtra the atom and the time (kāla) are said to have no space-points. The above mentioned substances are called by the general name of the non-soul (ajīva), as the characteristic mark (lakÈaõa) of the soul (jīva) is absent in these. The particular names dharma, adharma, ākāśa and pudgala are Jaina terminology. The term 'substances' (dravya) has appeared in some previous sūtra (e.g., sūtra 1-29). What are the substances (dravya)? ;s & /eZ] v/eZ] vkdk'k vkSj iqñxy & 1aeO;kf.ko nzO; gSaaA aeO;kf.k AA2AA These – dharma, adharma, ākāśa and pudgala – are substances (dravya). Those, which are attained by their own modes (paryāya) or which attain modes (paryāya), are substances (dravya). It may be contended that substance (dravya) is that which possesses 'substancenesss' (dravyatva) and that only should define the substance. No. This way both of these – dravya and dravyatva – cannot be established. The association of the stick (daõça) and the man (possessor of the stick – (daõçī) takes place but they exist separately. The substance (dravya) and 'substancenesss' (dravyatva) do not exist separately in that manner. If there can be union of two things which do not exist separately, then there would be union of the non-existent-sky-flower (ākāśapuÈpa) and the sky (ākāśa), and of the normal person and the second head. If separate existence is admitted, then the invention of the 'substanceness' is useless. Some contend that the assemblage (samudāya) of qualities (guõa) is a substance (dravya). Even here, if there be no distinction between the qualities and the assemblage of qualities, the name substance (dravya) is not justified. If distinction be 179 vè;k;&5 admitted, it is open to the same defects as pointed out in reference to substance (dravya) and 'substancenesss' (dravyatva). But do the same defects not apply to the definition given, 'that which attains attributes or is attained by attributes – undergoes modifications – is a substance'? No. For both, distinction (bheda) and non-distinction (abheda), are admitted between the substance (dravya) and the quality (guõa), depending on the point of view. Hence the name 'substance' (dravya) is justified. Neither the substance (dravya) nor the quality (guõa) exists without the other; there is, thus, nondistinction (abheda) between these. But the two have distinction (bheda) from the point of view of name (samjñā), mark (lakÈaõa), purpose (prayojana), etc. The name substance (dravya) will apply only to the four mentioned in the first sūtra. Hence the next sūtra is intended to include the other two. 1thok%o tho 1po Hkh nzO; gSA thokÜÓ AA3AA The souls (jīva) also are substances (dravya). The word 'jīva' – soul – has been explained already. The plural is used to indicate the different classes of souls (souls at different stages of development). The particle 'ca' is intended to supply the word 'dravya' – substances – from the previous sūtra. That is, the souls also are substances. Thus these five, along with the time (kāla), which is mentioned later, constitute the six substances (dravya). Now the definition of substance is given later (see sūtra 5-38) as: 'that which has qualities and modes is a substance'. From this definition it follows that the medium of motion (dharma) and the medium of rest (adharma), etc., are substances. Then what is the need here to 180 Tattvārthasūtra enumerate these as substances (dravya)? The enumeration is for accurate determination. This excludes the earth (pÃthivī), etc., accepted as substances (dravya) in other systems. The earth (pÃthivī), the water (jala), the fire (agni), the air (vāyu) and the mind (mana) are included under the matter (pudgala) since these are characterized by colour (rūpa), taste (rasa), smell (gandha) and touch (sparśa). It may be argued that the air (vāyu) and the mind (mana) are not characterized by colour (rūpa), etc. No. The air (vāyu) is characterized by colour (rūpa), etc., as it possesses touch (sparśa), like the pitcher (ghaÇa). It may now be contended that colour, taste and smell are absent in the air (vāyu) because these are not perceived by the senses like the sight (cakÈu). But this argument would lead to the negation of the atom (paramāõu), etc., as these also are not perceived by the senses. In the same way, the water (jala) is characterized by smell (gandha) as it possesses touch (sparśa), like the earth. The fire (agni) is characterized by taste (sparśa) and smell (gandha), as it possesses colour (rūpa) like the earth. Now the mind (mana) is of two kinds, the physical mind – dravyamana – and the psychical mind – bhāvamana. The psychical mind – bhāvamana – is knowledge, an attribute of the soul. So it comes under the soul. As the physical mind – dravyamana – is characterized by colour (rūpa), etc., it is a mode (paryāya) of the matter (pudgala). The physical mind – dravyamana – is characterized by colour (rūpa), etc., for it is the cause or instrument of knowledge, like the sense of sight (cakÈu). Now, it is contended that sound (śabda) which is non-material is also the cause of knowledge. So the reason advanced for establishing the physical mind – dravyamana – as possessing colour (rūpa), etc., is fallacious. But this is not true. Sound (śabda) is material, for it is of the nature of matter. Again, it is contended that we perceive effects resulting in establishing atoms (paramāõu) as having colour, etc., but the same effects are not perceived in case of the air and the mind. No. Such effects, establishing these as having colour, etc., exist in case of the air and the mind too for all atoms have the capacity to produce effects that manifest in colour, taste, smell, etc. There are no separate classes of atoms of earth, water, 181 vè;k;&5 fire or air. The activity proceeds with the intermixture or blending of classes. In the same way, direction is included in the space. The convention of the east, the west, etc., – 'the sun rises in the east' – is based on the series or rows of points in the space. The special characteristics of substances are described next. Åij dgs x;s nzO;ksa esa ls pkj nzO; 1v:ikf.ko :i jfgr] 1fuR;kofLFkrkfuo fuR; vkSj vofLFkr gSaA fuR;kofLFkrkU;:ikf.k AA4AA The substances (dravya) are eternal (nitya), fixed-innumber (avasthita) and colourless (arūpī). 'Nitya' means eternal. From the point of view of modes (paryāya) – paryāyārthika naya – these substances do not ever lose their special (viśeÈa) marks (lakÈaõa), such as assistance in motion (gatihetutva) for the medium of motion (dharma), and from the point of view of substance (dravya) – dravyārthika naya – these substances do not ever lose their common (sāmānya) marks (lakÈaõa), such as existence (astitva). Hence these substance (dravya) are indestructible and eternal (nitya). This is further highlighted in sūtra 5-31, 'tadbhāvāvyayam nityam' – permanence is indestructibility of the essential nature (quality) of the substance. Since the fixed number is never violated, the substances are fixed-in-number (avasthita). These do not at any time transgress the number six. These are colourless (arūpī) as these do not possess colour (form). By negation of colour, the accompanying attributes of taste, smell and touch also are negatived. Hence these are colourless (arūpī), that is, non-material. As the common marks of eternity (nitya) and fixity in number (avasthita) pertain to all substances, colourlessness or non182 Tattvārthasūtra materiality – arūpī – would also apply to the matter (pudgala). Hence the exception is mentioned. 1iqñxyk%o iqñxy nzO; 1:fi.k%o :ih vFkkZr~ ew£rd gSaaA :fi.k% iqñxyk% AA5AA Things which have form – rūpī – constitute the matter (pudgala). 'Rūpa' means form. What is form? The effect of the aggregation of colour, shape, etc., is form. Things which have form are called 'rūpī'. Or, 'rupa' is a word denoting a specific quality. And things which possess this quality are material – 'rūpī'. It does not however mean that taste, smell, etc., are excluded as colour is inseparably connected with these. The plural 'pudgalaÍ' is used in order to indicate different forms of the matter, such as the atoms and the molecules. These different forms of the matter are described later. If it be contended that the matter is formless and of elemental nature (as in the SāÉkhya philosophy), it would contradict the manifold effects that are seen in the world. Do other substances, like the medium of motion (dharma), have divisions like the matter (pudgala)? 1vk vkdk'kkr~o vkdk'k i;ZUr 1,daeO;kf.ko ,d&,d nzO; gSa vFkkZr~ /eZ nzO;] v/eZ nzO; vkSj vkdk'k nzO; ,d&,d gSaaA vk vkdk'kknsdaeO;kf.k AA6AA 183 vè;k;&5 Up to the space (ākāśa), each substance (dravya) is an indivisible whole (i.e., single continuum). The substances must be taken in the order in which these are mentioned in sūtra 5-1. Hence the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa) are taken. The word 'eka' denotes number, and it qualifies the word 'dravya'. The word 'dravya' (substance) is included in the sūtra in order to specify that oneness (single continuum) is with regard to substance (dravya) only and not in regard to place (kÈetra), time (kāla), and nature or condition (bhāva). In regard to place (kÈetra), the medium of motion (dharma) and the medium of rest (adharma) are seen to be innumerable-fold (asaÉkhyāta). In regard to place (kÈetra) and nature or condition (bhāva), the space (ākāśa) is seen to be infinite-fold (ananta). Still, the medium of motion (dharma) or the medium of rest (adharma) or the space (ākāśa), each, is one in regard to substance (dravya); not many, as the souls (jīva) and the matter (pudgala) are. The other peculiarity of these substances is now mentioned. 1po vkSj fiQj ;g /eZ nzO;] v/eZ nzO; vkSj vkdk'k nzO; 1fuf"Ø;kf.ko fØ;k jfgr gSa vFkkZr~ ;s ,d LFkku ls nwljs LFkku dks izkIr ugha gksrsA fuf"Ø;kf.k p AA7AA These three [the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa)] are also without-movement (niÈkriya). 184 Tattvārthasūtra Arising from internal and external causes, the mode (paryāya) of a substance (dravya) which is the cause of its movement from one place to another, is called activity (kriyā). The substances devoid of such activity (kriyā) are called 'niÈkriya'. The medium of motion (dharma), etc., are without such activity (movement). If so, there can be no origination (utpāda) in these as things like the pitcher are seen to originate only as a result of activity. And, without origination (utpāda), there can be no destruction (vyaya). In such a case, the definition that the substance is characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya) stands invalidated. No, it is not so. What is the reason? The presence of these can be established otherwise than by activity (movement). Though there is no origination (utpāda), etc., by activity in case of the medium of motion (dharma) and the other two, it can be shown that these take place. It is as under. Origination (utpāda) is of two kinds, by internal cause – svanimittaka utpāda – and by external cause – parapratyaya utpāda. Origination by internal cause is described thus. By the authority of the Scripture, infinite attributes – 'agurulaghuguõa' – which maintain individuality of substances, are admitted. These undergo six different steps of infinitesimal changes of rhythmic rise and fall (increase and decrease), called 'ÈaÇguõahānivÃddhi'. Origination (utpāda) and destruction (vyaya) are established by this internal cause. External cause also produces origination (utpāda) and destruction (vyaya). The medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa) are the causes of motion (gati), rest (sthiti) and accommodation (avagāhana) of horses and others. Since the states of motion (gati), rest (sthiti) and accommodation (avagāhana) change from instant to instant, the causes, i.e., the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa), must also change. This way, origination (utpāda), etc., by external cause – parapratyaya utpāda – are attributed to these three substances (dravya). It is contended that if the medium of motion and the other two are without activity (movement), these cannot be the cause of motion, rest and accommodation of living 185 vè;k;&5 beings and forms of matter; it is seen that only substances with activity, such as the water, are the cause of the motion and rest of fish and other objects. There is no contradiction. These substances (dravya) simply render help to the living beings and the forms of matter in their motion, rest, etc., just as the eyes. For instance, the eyes help in the sight of colour, but are powerless in case of a person whose mind is utterly distracted; he fails to see colour in spite of having eyes. Similarly, though 'niÈkriya' – without activity – themselves, these substances – the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa) – are instrumental causes of activity. As inactivity is admitted in case of these substances, it follows that the souls (jīvadravya) and the forms of matter (pudgaladravya) are characterized by activity (movement). Is the substance of time (kāladravya) with activity? No, activity cannot refer to the substance of time (kāladravya); it is not the subject under reference. It is for this reason that the substance of time (kāladravya) is not included here. The term 'kāya' in sūtra 5-1 indicates the existence of space-points (pradeśa) for these substances. But the extent of space-points is not determined. The extent of space-points is described next. 1/ekZ/eZSdthokuke~o /eZ nzO;] v/eZ nzO; vkSj ,d tho nzO; ds 1vla[;s;k%o vla[;kr 1izns'kko izns'k gSaaA vla[;s;k% izns'kk èkekZèkeZSdthokuke~ AA8AA There are innumerable (asaÉkhyāta) space-points (pradeśa) in the medium of motion (dharma), the medium of rest (adharma) and in each individual soul (jīva). 186 Tattvārthasūtra That which is uncountable is innumerable (asaÉkhyāta). Innumerable is of three kinds, the minimum, the maximum, and that which is neither the minimum nor the maximum (i.e., midway between the two). Here the third variety of innumerable is implied. A space-point (pradeśa) is said to be the space occupied by an indivisible elementary particle (paramāõu). The medium of motion (dharma), the medium of rest (adharma) and each individual soul (jīva) have the same innumerable (asaÉkhyāta) space-points (pradeśa). The media of motion and of rest are 'niÈkriya' – without activity – and co-extensive with the universe (loka). Though the soul has the same number of space-points as these two, still it is capable of contraction and expansion. So it occupies either a small body or a big one as determined 1by the karmas. But, when, at the time of kevali-samudghāta , the soul expands, filling up the entire universe, the central eight space-points 2of the soul remain at the centre of the citrā pÃthivī below Mount Meru and the remaining space-points spread filling up the entire universe in all directions. The extent of space-points (pradeśa) of the substance of space (ākāśadravya) is mentioned next. 1 – See explanation to sūtra 3-35, p. 140. Kevali-samudghāta – the Omniscient emanates from his body the spatial units of his soul, without wholly discarding the body, for the purpose of levelling down the duration of the other three non-destructivc karmas to that of the age (ayuÍ) karma. 2 – See explanation to sūtra 4-12, p. 155. 1vkdk'kL;o vkdk'k ds 1vuUrk%o vuUr izns'k gSaaA vkdk'kL;kuUrk% AA9AA The substance of space (ākāśadravya) has infinite (ananta) space-points (pradeśa). 187 vè;k;&5 Space pervades both the universe and the non-universe. Infinite means endless. What is infinite? The space-points (pradeśa) of space (ākāśa) are infinite. The idea of space-points is to be understood as already given: 'a space-point (pradeśa) is said to be the space occupied by an indivisible elementary particle (paramāõu)'. The extent of space-points (pradeśa) of non-material (amūrta) substances has been mentioned. Now the space-points of material (mūrta) substance – the matter – must be ascertained. 1iqñxykuke~o iqñxyksa ds 1la[;s;kla[;s;k% po la[;kr] vla[;kr vkSj vuUr izns'k gSaA la[;s;kla[;s;kÜÓ iqñxykuke~ AA10AA The space-points (pradeśa) of the matter (pudgala) are numerable (saÉkhyāta), innumerable (asaÉkhyāta) and infinite (ananta). The particle 'ca' in the sūtra includes infinite (ananta) also. Some molecules of matter have numerable (saÉkhyāta) space-points (pradeśa), some others innumerable (asaÉkhyāta) and yet others infinite (ananta). It is contended that infinite-times-infinite (anantānanta) should be mentioned in the sūtra. It is not required since 'infinte' is used in a general sense. Infinite is of three kinds, parītānanta, yuktānanta and anantānanta. All these are included in 'infinte' when used in a general sense. A contention arises. It is admitted that the universe is of innumerable (asaÉkhyāta) spacepoints. How, then, can the universe accommodate molecules of infinite (ananta) and infinite-times-infinite (anantānanta) space-points? It seems contradictory; the space-points (pradeśa) of the matter (pudgala) cannot be infinite (ananta). No, there is no inconsistency here. The indivisible particles of matter are capable of taking subtle 188 Tattvārthasūtra forms, and in such subtle forms even infinite particles of matter can find accommodation in one space-point of the space (ākāśa). Moreover, the space (ākāśa) has amazing power of accommodation (avagāhana). In the previous sūtra the forms of matter (pudgala) are mentioned in general. Hence the space-points mentioned will apply also to the indivisible atom (paramāõu). The next sūtra is intended to exclude the indivisible particle of matter. 1v.kks%o iqñxy ijek.kq ds 1uo nks bR;kfn izns'k ugha gSa] vFkkZr~ og ,d izns'kh gSA uk.kks% AA11AA There are no space-points (pradeśa) in the indivisible atom (paramāõu). There are no space-points (pradeśa) for the indivisible unit of matter (paramāõu), as it is of the extent of one space-point. One space-point of space is considered without space-points as its splitting or division is not possible. Similarly, the indivisible unit of matter (paramāõu) has one space-point, and there can be no further division of its spatial unit. Further, there is nothing smaller than the indivisible atom (paramāõu). So there can be no division of its space-point. The next sūtra is intended to indicate the location of the medium of motion and so on. yksdkdk'ks¿oxkg% AA12AA 1voxkg%o mijksDr leLr nzO;ksa dk voxkg (LFkku) 1yksdkdk'kso yksdkdk'k esa gSA 189 vè;k;&5 These substances – the media of motion and of rest, the souls, and the forms of matter – are located in the universe-space (lokākāśa). These substances, the medium of motion (dhrama), etc., are located in the universe-space (lokākāśa), and not outside it. If space (ākāśa) is the support of the medium of motion, and so on, what is the support of the space? The reply is that there is no other support for the space; it is supported by self. Now the following contention arises. If another support is postulated for the medium of motion and the other substances, another support must be postulated for the space also. And, it will lead to infinite regress. But it is not so. There is no substance which is more extensive than the space, wherein it can be said to be located. It is infinitefold of all other categories. Hence, from the empirical point of view, the space is said to be the receptacle (support) of the medium of motion, etc. But, from the intrinsically genuine or exact point of view, all substances are situated in themselves. For instance, if someone asked another, 'Where are you?' He replies, 'I am in myself.' The effect of referring to these as the supporter and the supported (the container and the contained) amounts to only this much. The medium of motion and the other substances do not exist outside the space of the universe. It is contended that the idea or state of the container and the contained applies only to things which come into existence one after the other. For instance the plums are in the basin. The space is not prior to the other substances such as the medium of motion in that manner. Hence, even from the empirical point of view, it is not proper to speak of space and the rest as the supporter and the supported. But this is not tenable. The idea of the supporter and the supported applies even to things which come into existence at the same time. For instance, we speak of colour, etc., in the pitcher, and hands, etc., in the body. Now what is the universe (loka)? That is called the universe (loka), wherein the substances such as the media of motion and of rest are 190 Tattvārthasūtra seen to exist. Space is divided into two parts, the universe-space (lokākāśa) and the non-universe-space (alokākāśa). The universe (loka) has been described. Space in the universe is the universe-space (lokākāśa). And beyond it is the infinite non-universe-space (alokākāśa). The distinction between the universe (loka) and the nonuniverse (aloka) should be known by the presence and absence of the media of motion and of rest. In the universe-space (lokākāśa) there is the presence of the media of motion and of rest. Outside this space is the infinite non-universe-space (alokākāśa). If the medium of motion did not exist in the universe-space, there would be no certain cause of movement. And then there would be no distinction of the universe and the non-universe. If the medium of rest did not exist in the universespace, there would be no certain cause of assisting rest. Things will not be stationary, or there will be no distinction of the universe and the non-universe. Therefore, owing to the existence of both, the media of motion and of rest, the distinction of universe and non-universe is established. The extent of their pervasiveness is mentioned next. èkekZèkeZ;ks% dRLus AA13AA 1/ekZ/eZ;ks%o /eZ vkSj v/eZ nzO; dk voxkg 1ÑRLuso (fry essa rsy dh rjg) lexz yksdkdk'k esa gSA The medium of motion (dharma) and the medium of rest (adharma) pervade the entire universe-space (lokākāśa). The word 'kÃtsna' indicates all-pervasiveness. The media of motion and of rest are not situated in the universe like the pitcher in the house. These two pervade the entire universe (without leaving any inter-space), in the manner of the oil in the sesamum seed. And all 191 vè;k;&5 these interpenetrate without any obstruction, as these are possessed of the capacity of accommodation (avagāha śakti). The material objects having form are different from the non-material substances like the medium of motion. These extend from one unit of space to numerable, innumerable and infinite units of space. What is the nature of their accommodation? ,dizns'kkfn"kq HkkT;% iqñxykuke~ AA14AA 1iqñxykuke~o iqñxy nzO; dk voxkg 1,d izns'kkfn"kqo yksdkdk'k ds ,d izns'k vkfn ls ysdj (,d ls la[;kr vkSj vla[;kr izns'k i;ZUr) 1HkkT;%o foHkkx djus ;ksX; gS & tkuus ;ksX; gSA The forms of matter (pudgala) occupy (inhabit) from one space-point (pradeśa) onwards. One elementary particle (paramāõu) occupies one space-point (pradeśa). Two elementary particles, either combined or separate, occupy either one or two space-points (pradeśa). Three elementary particles, either combined or separate, occupy one, two or three spacepoints (pradeśa). In the same way, molecules of numerable (saÉkhyāta), innumerable (asaÉkhyāta) and infinite (ananta) atoms occupy one, numerable (saÉkhyāta) or innumerable (asaÉkhyāta) space-points (pradeśa) of the universe-space (lokākāśa). Now, it stands to reason that the non-material (amūrta) substances such as the media of motion and of rest can be accommodated in the same place at the same time without obstruction. But how can it be possible in case of material (mūrta) objects? It is possible even in case of material (mūrta) objects too as these have the nature of getting accommodated and of getting transformed into subtle forms. As the lights from many 192 Tattvārthasūtra lamps in a room intermingle without causing obstruction to each other, in the same manner, the material (mūrta) objects can get accommodated in the same space at the same time. It should be understood in this manner from the authority of the Scripture also: "The universe is densely (without inter-space) filled with variety of infinite-times-infinite forms of matter (pudgala) of subtle (sūkÈma) and gross (sthūla) nature in all directions." What is the nature of accommodation (avagāha) of souls (jīva) in the space? vla[;s;Hkkxkfn"kq thokuke~ AA15AA 1thokuke~o thoksa dk voxkg 1vla[;s; Hkkxkfn"kqo yksdkdk'k ds vla[;kros Hkkx vkfn esa gSA The souls (jīva) inhabit one of innumerable (asaÉkhyāta) parts, etc., of the universe-space (lokākāśa). The universe-space (lokākāśa) is taken over from sūtra 5-12. The universe-space is divided into innumerable (asaÉkhyāta) parts. Each part is one of innumerable (asaÉkhyāta) parts. This part is the starting point. The souls occupy from a single such part to innumerable (asaÉkhyāta) parts. For instance, one soul inhabits one unit of space. Similarly, one soul can permeate two, three, four units of space up to the extent of the entire universe. But all the souls taken together permeate the entire universe. Now a contention arises. If one soul occupies one unit of space, how can infinite-times-infinite souls with their several bodies find room in the universe-space, which is only of the extent of innumerable (asaÉkhyāta) units of space? It should be understood that the souls dwell in subtle (sūkÈma) and gross (sthūla) 193 vè;k;&5 forms. The gross ones possess bodies which offer obstruction. But even infinite-times-infinite souls in the subtle state (the lowest category of souls with one sense only) along with their subtle bodies dwell even in the space occupied by a single one-sensed nigoda jīva. There is no obstruction among themselves and between them and the gross ones. So there is no contradiction in the statement that infinite-timesinfinite souls reside in the innumerable space-points (pradeśa) of the universe. It has been said that one soul is of the same units of space as the universe. How, then, can a soul reside in one unit of space (the universespace divided into innumerable parts)? Should not each soul permeate the entire universe? izns'klagkjfolikZH;ka iznhior~ AA16AA 1iznhior~o nhi ds izdk'k dh Hkkafr 1izns'k lagkjfolikZH;kao izns'kksa dk ladksp vkSj foLrkj gksus ds dkj.k tho yksdkdk'k ds vla[;krkfnd Hkkxksa eas jgrk gSA The soul (jīva) occupies, like the light of the lamp, from one to innumerable (asaÉkhyāta) parts of the universespace (lokākāśa) due to the contraction and expansion of its space-points (pradeśa). Though the soul is intrinsically non-material (amūrta), still it assumes material (mūrta) form on account of beginningless bondage with karmas. And it dwells in small or big bodies on account of its karmicbody (kārmaõa śarīra). It, thus, has the nature of contraction and expansion, like the light of the lamp. And, therefore, it can dwell in 194 Tattvārthasūtra one, two, etc., of the innumerable parts of the universe-space (lokākāśa). The analogy is that the light of the lamp lit in an open space extends far and wide, but extends only to the extent of the casing or the room in which it is placed. It is contended that the media of motion (dharma) and of rest (adharma) will become one by their commingling with one another because of reciprocal spatial interpenetration. But it is not so. Though there is reciprocal commingling of the substances, these do not give up their intrinsic nature. It has been said in the Scripture: "The six substances (dravya), occupying the same space, though mutually interpenetrate and give accommodation to one another, yet these always maintain their individual identity, not losing their respective qualities, general and special." (see 'Pańcāstikāya', verse 7). If so, let the distinctive nature of these substances (dravya) be mentioned. xfrfLFkR;qixzgkS èkekZèkeZ;ks#idkj% AA17AA 1xfrfLFkR;qixzgkSo Lo;eso xeu rFkk fLFkfr dks izkIr gq, tho vkSj iqñxyksa ds xeu rFkk Bgjus eas tks lgk;d gS lks 1/ekZ/eZ;ks% midkj%o Øe ls /eZ vkSj v/eZ nzO; dk midkj gSA The functions of the medium of motion (dharma) and the medium of rest (adharma) are to assist motion and rest, respectively. That which takes an object from one place to another is 'gati' – motion. The opposite of this is 'sthiti' – rest. What is 'upakāra' – assistance? The sūtra refers to assistance in motion and in rest. The medium of motion (dharma) and the medium of rest (adharma) render assistance 195 vè;k;&5 in form of facilitating motion and rest, respectively. Just as the water facilitates movement of the fish, similarly the medium of motion (dharma) facilitates movement of the souls (jīva) and the forms of matter (pudgala) tending to move. Just as the earth gives support to objects like the horse, similarly the medium of rest (adharma) is the common medium of rest for the souls (jīva) and the forms of matter (pudgala) tending to rest. It is contended that the word 'upagraha' in the sūtra is unnecessary as the word 'upakāra' should be sufficient. But it is not unnecessary, for it is intended to avoid misinterpretation according to the order of the words. Misinterpretation can be that as the words 'dharma' and 'adharma' combine with words 'motion' and 'rest' consecutively, the soul (jīva) and the matter (pudgala) should also get combined in the same manner. The interpretation would then be: 'the medium of motion (dharma) assists the motion of the souls, and the medium of rest (adharma) assists the rest of the matter.' The word 'upagraha' is used to avoid such a misinterpretation. Should the assistance rendered by the medium of motion (dharma) and the medium of rest (adharma) not attributed to the space (ākāśa) which is all-pervasive (sarvagata)? No, the space (ākāśa) has another function; it gives room to all substances including the medium of motion (dharma) and the medium of rest (adharma). If we attribute these several functions to space, then there can be no distinction of the universe (loka) and the non-universe (aloka). Again, it is contended that the functions – rendering assistance in motion and in rest – performed by the medium of motion (dharma) and the medium of rest (adharma) are also performed by the earth (pÃthivī) and the water (jala). What then is the use of the media of motion and of rest? But it is untenable. The earth and the water are special causes and the media of motion and of rest are general causes. Moreover, several causes do produce a single effect. Another question is raised. Since the medium of motion (dharma) and the medium of rest (adharma) are of equal potency, motion and rest will oppose each other and cancel out each other's force. But it is not so 196 Tattvārthasūtra because the media of motion and of rest are not active forces but only passive media. The disputant argues that as these are not seen, like the non-existent horns of a donkey, these do not exist. No. There is no difference of opinion among the learned of all schools of thought on this point; indeed, all men of wisdom admit the existence of objects, both visible and invisible. Further, the reason advanced by the disputant is fallacious as far as we are concerned. All substances, without exception, reflect in the perfect knowledge of the Omniscient. He knows perfectly and directly the non-material substances too. The saints well-versed in the Scripture know these substances from the teachings of the Omniscient. If the existence of the media of motion and of rest, which are beyond the senses, is established from their functions, from what function is the existence of invisible space inferred? vkdk'kL;koxkg% AA18AA 1voxkg%o leLr nzO;ksa dks vodk'k & LFkku & nsuk] ;g 1vkdk'kL;o vkdk'k aeO; dk midkj gSA The function of the space (ākāśa) is to provide accommodation (avagāha). 'Upakāra' – assistance – is supplied from the previous sūtra. The assistance rendered by the space (ākāśa) is to give room to the other substances (dravya), such as the souls (jīva) and the matter (pudgala). Now, it is proper to say that the space gives room to the souls and forms of matter which are characterized by activity. But the media of motion and of rest are inactive (niÈkriya) and eternally pervasive. How can penetration apply to these substances? The objection is untenable, as 197 vè;k;&5 penetration is established by convention. For instance, the space (ākāśa) is spoken of as pervading everywhere, although there is no movement. This is because the space (ākāśa) exists everywhere. Similarly, though there is no penetration by the media of motion and of rest, it is attributed conventionally as these permeate the entire universe-space. Another question is raised. If the characteristic of the space (ākāśa) is to give room to other objects, then there would be no obstruction of objects such as stones by steel, adamant and so on, and of cows and others by walls, etc. But there is obstruction. Hence it is destitute of the nature of giving room to other substances. But this objection is untenable. The obstruction in the instances given is mutual between gross objects like steel and stones. So this does not affect the capacity of the space (ākāśa) to give room to other objects. In the instances given, obstruction is offered by the objects only and not by the space (ākāśa). Further, steel, wall, etc., are gross objects and these do not give room to each other. This is not the fault of the space (ākāśa). Subtle forms of matter do give room to each other. If it is so, this is not the special characteristic of the space (ākāśa), as this is present in others also. But there is no contradiction in this. The capacity to allow common accommodation to all substances is the special characteristic of the space (ākāśa). It cannot be said that this characteristic is absent in the non-universe space, for no substance gives up its inherent nature. The help rendered by the space (ākāśa) has been described. Then what is the help rendered by the matter (pudgala)? 'kjhjokÄ~eu%izk.kkikuk% iqñxykuke~ AA19AA 1'kjhokÄ~eu% izk.kkikuk%o 'kjhj] opu] eu rFkk izk.kkiku & 'oklksPÑokl & ;s 1iqñxykuke~o iqñxy nzO; ds midkj gSa] vFkkZr~ 'kjhjkfn dh jpuk iqñxy ls gh gksrh gSA 198 Tattvārthasūtra The function of the matter (pudgala) is to form the basis of the body (śarīra), the organs of speech (vacana) and mind (mana), and respiration (prāõāpāna). It is contended that this is improper. What is improper? The question was, 'What is the help rendered by the matter?' and, as the answer, the marks (lakÈaõa), bodies, etc., of the matter (pudgala) are provided. No, it is not improper. The marks (lakÈaõa) of the matter (pudgala) are described later (as that which is characterized by touch, taste, smell and colour). But here the help rendered by the forms of matter to the souls is described. Five kinds of bodies, such as the gross (audarika), etc., have been described already. Some of these are invisible because these are subtle (sūkÈma). Others are visible. The karmic matter which is the cause of these bodies is also included in the term 'bodies' or śarīra. Taking the karma as matter (pudgala), the forms of matter are said to render help to the souls (jīva). But some say that the karmic-body (kārmaõa śarīra) is non-material as, like the space (ākāśa), it has no form. Only gross bodies having form can be considered material. But it is not so. The karmic-body (kārmaõa śarīra) is material for its fruition depends on the contact of material objects. For instance, paddy, etc., ripen on contact with the water and other things which are material. In the same manner the karmic-body (kārmaõa śarīra) also ripens in the presence of molasses, thorns, etc. – external objects of attachment and revulsion. Hence karmic-body (kārmaõa śarīra) must be ascertained to be material. Speech (vacana) is of two kinds, physical (dravyavacana) and psychical (bhāvavacana). The psychical-speech (bhāvavacana) arises on destruction-cum-subsidence (kÈayopaśama) of energy-obstructing (vīryāntarāya), sensory-knowledge-obscuring (matijñānāvaraõa) and scriptural-knowledge-obscuring (śrutajñānāvaraõa) karmas, and on the rise of physique-making karma (nāmakarma) of limbs and minor limbs (ańgopāńga). It is, therefore, material; without the presence of such karmic matter, the psychical-speech (bhāvavacana) is not possible. Prompted by the active soul endowed with the capacity of the 199 vè;k;&5 psychical-speech (bhāvavacana), the physical-speech (dravyavacana) comes into existence. Hence the physical speech (dravyavacana) too is material. Secondly, the physical speech (dravyavacana) is the object of the sense of hearing; this also indicates that it is material. Why the speech (vacana) is not the object of the other senses? Just as the nose smells odour and is incapable of perceiving taste, etc., similarly, the senses other than the ears are incapable of grasping speech sounds. Is the speech (vacana) non-material? No, it is material. For it is perceived through the senses composed of the matter, it is obstructed by material objects like the wall, it is intercepted by adverse wind, and it is overpowered by other material causes. The mind (mana) is of two kinds, physical (dravyamana) and psychical (bhāvamana). The psychical-mind (bhāvamana) has capacity-tocomprehend (labdhi) and cognition (upayoga) as its marks (lakÈaõa). These are dependent on matter; therefore, the psychical-mind (bhāvamana) is material. Similarly, owing to destruction-cumsubsidence (kÈayopaśama) of knowledge-obscuring (jñānāvaraõa) and energy-obstructing (vīryāntarāya) karmas, and on the rise of physique-making karma (nāmakarma) of limbs and minor limbs (ańgopāńga), particles of matter get transformed into the physicalmind (dravyamana) that assists the soul in examining the good and the evil, remembering things, etc. Hence the physical-mind (dravyamana) also is material. It is contended that the mind is a different substance, that it is bereft of colour (form), etc., and that it is of the size of the atom. Hence it is improper to consider it as material. But this contention is untenable. How? Is the mind connected with the senses and the soul or not? If it is not connected, then it cannot be of assistance to the soul, nor can it be of use to the senses. If it is connected, then the 'atomic' mind connected with one point cannot leave that point and be of use to the other parts (of the soul or the other senses). Nor can it be said to rotate like the potter's wheel on account of an invisible force (adÃÈÇa), as there can be no such capacity. If this invisible force (adÃÈÇa) is the attribute of non-material and inactive soul, it too must be inactive. Being inactive itself, it cannot be the 200 Tattvārthasūtra cause of activity elsewhere. For instance, the wind is endowed with activity and touch, and it is naturally the cause of the wafting of plants and trees. But the invisible force (adÃÈÇa) mentioned above is quite different from it, and hence it cannot be the cause of activity. The soul with the destruction-cum-subsidence (kÈayopaśama) of energy-obstructing (vīryāntarāya) and knowledge-obscuring (jñānāvaraõa) karmas, and on the rise of physique-making karma (nāmakarma) of limbs and minor limbs (ańgopāńga), exhales air from the lungs; it is called the breath-of-life (prāõa). The same soul inhales air from the atmosphere; it is called the breath-of-inhalation (apāna). These, the breath-of-life (prāõa) and the breath-of-inhalation (apāna), also are helpful to the soul, as these enable it to live. The three – the mind, the breath-of-life (prāõa) and the breath-of-inhalation (apāna) – must be understood to be material. How? These meet with resistance, etc., by material objects. The mind stops functioning by thunderbolt, etc., which strike terror in the hearts of the living beings. It is also overpowered by intoxicating liquor, etc. Respiration is obstructed by covering the face with the palm or the cloth. It is also subjugated by phlegm. But a non-material substance cannot be obstructed or subjugated by material objects. It is from this that the existence of the soul is proved. Just as the motion of a puppet equipped with mechanical contrivances for moving the limbs signifies the agent who directs the motion, so also the activities, such as inhalation and exhalation, prove the existence of the active soul. Are these alone the help rendered by forms of matter (pudgala)? Or is there anything else? lq[knq%[kthforej.kksixzgkÜÓ AA20AA 1lq[k nq%[k thfor ej.kksixzgk'po lq[k] nq%[k] thfor vkSj ej.k & ;s Hkh iqñxy ds midkj gaSA 201 vè;k;&5 The function of the matter (pudgala) is also to contribute to pleasure (sukha), suffering (duÍkha), living (jīvita), and death (maraõa) of living beings (jīva). Owing to the presence of the internal causes of karmas which produce pleasant-feelings (sātā) and unpleasant-feelings (asātā), and in consequence of association with external causes such as the objects, the dispositions of agreeableness or affliction are pleasure (sukha) and suffering (duÍkha), respectively. The continuance of respiration in a being owing to the presence of the age-determining (āyuÍ) karma is called living (jīvita). The cutting off or destruction of respiration is death (maraõa). The matter (pudgala) renders help to the soul in these respects. How? These arise in the presence of material causes. It is contended that the word 'upagraha' in the sūtra is unnecessary as this section deals with 'upakāra'. But it is not unnecessary. It is intended to indicate the help rendered by the matter (pudgala) to material objects. For instance, bronze is purified by certain ashes, water is purified by clearing nuts called 'kataka' and steel is tempered with the help of water. The word 'ca' – also – is intended to include other kinds of help. Thus, other kinds of help are also rendered by the matter (pudgala). Just as the body (śarīra), etc., are constituted by the matter (pudgala), in the same way, sense-organs such as the eyes also are the help rendered by the matter (pudgala). After indicating the assistance given by the matter (pudgala), the help rendered by the souls (jīva) is described. ijLijksixzgks thokuke~ AA21AA 1thokuke~o thoksa ds 1ijLijksixzg%o ijLij esa fufeÙk gksuk] ;s midkj gSaA 202 Tattvārthasūtra The function of the souls (jīva) is to help one another. The word 'paraspara' means reciprocity of action. 'Parasparopagraha' means rendering help to one another. That is the help rendered by the souls (jīva) to one another. What is it? It is mutual help as between the master and the servant, and the teacher and the taught. The master renders help to the servant by giving him money. And the servant serves the master by doing him good and protecting him from the evil. The preceptor teaches what is good here and in the next world (birth) and makes his disciples follow his teachings. And the disciple benefits his preceptor by following him and by his devoted service. What is the purpose of the repetition of the word 'upagraha'? Taking cue from the previous sūtra, it indicates that living beings are also the cause of pleasure (sukha), suffering (duÍkha), living (jīvita), and death (maraõa) of one another. If every existing thing must be of help, what is the help rendered by the time (kāla) which is also existent? orZukifj.kkefØ;k% ijRokijRos p dkyL; AA22AA 1orZuk ifj.kke fØ;k% ijRokijRos po orZuk] ifj.kke] fØ;k] ijRo vkSj vijRo 1dkyL;o ;s dky nzO; ds midkj gSaaA Assisting substances in their continuity of being through gradual changes (vartanā), in their modification (pariõāma), in their movement (kriyā), in their endurance (paratva) and in their non-endurance (aparatva), are the functions of time (kāla). Although substances, like the medium of motion (dharma), incessantly attain new modes (paryāya) due to own inherent capacity, 203 vè;k;&5 still external instrumental cause – bāhya sahakārī kāraõa – is required for this attainment. The external instrumental cause – bāhya sahakārī kāraõa – which helps the substances attain new modes 1(paryāya) incessantly – termed 'vartana' – is the time (kāla) . Hence, assistance in the continuity of being through gradual changes – 'vartanā' – is the function of the time (kāla). The mode (paryāya) of the substance changes and the time (kāla) is the causal agent in this activity. If it is like this, is the time (kāla) with-activity (kriyāvāna)? For instance we say, 'The disciple studies and the preceptor helps him study'. Here the preceptor too is with-activity (kriyāvāna). But there is nothing wrong in this. Even an auxiliary cause is spoken of as a causal agent. For instance, we say that the dried cowdung-fire is the cause of study (in cold weather). Here the dried cowdung-fire is only an auxiliary cause. Similarly the time (kāla) is a causal agent in the change of mode (paryāya). How is it ascertained as the time (kāla)? There are particular activities, namely, instant, etc., and cooking, etc., which are referred to as an instant of time, cooking time, and so on, by convention. But, in this conventional usage as an instant of time, cooking time, and so on, the term (saÉjñā) 'time' (kāla) is superimposed. And this term 'time' (kāla) signifies the existence of 'real' (mukhya) time (kāla), which is the basis of the conventional or secondary (vyavahāra or gauõa) time. How? This is because the secondary must imply the real. The mode (paryāya), without vibration, of a substance attained on annihilation of a particular quality, and on origination of another quality is its modification (pariõāma). The modifications (pariõāma) of the soul (jīva) are anger (krodha), etc. The modifications (pariõāma) 1 – The incessant origination (utpāda), destruction (vyaya), and permanence (dhrauvya) that all substances (dravya) undergo in their state of being – sattā – is called 'vartanā'. ( see 'Õayacakko', verses 135-136). Thus, 'vartanā' refers to the imperceptible, minute changes that go on incessantly, every instant, in all substances. 204 Tattvārthasūtra of matter (pudgala) are colour, etc. In the same way, modifications (pariõāma) take place in the medium of motion (dharma), the medium of rest (adharma), the space (ākāśa) and the time (kāla). This modification (pariõāma) is due to the rhythmic rise (vÃddhi) and fall (hāni) – ÈaÇguõahānivÃddhi – in their 'avibhāga-praticcheda' as all these substances have intrinsic 'agurulaghuguõa'. The intrinsic 'agurulaghuguõa' is the general (sādhāraõa) quality-mode (guõaparyāya) of these substances. Movement (kriyā) is characterized by vibration. It is of two kinds, causal (prāyogika) and natural (vaisrasika). The motion of the cart, etc., is causal, and that of the clouds, etc., is natural. Endurance (paratva) and non-endurance (aparatva) are of two kinds: with respect to place (kÈetra) and with respect to time (kāla). As this section deals with time, only the latter is considered. The substance that is enduring in respect of time (kāla) is termed 'paratva', and the one which is not so enduring is termed 'aparatva'. The help rendered to substances in their continuity of being (vartanā), etc., proves the existence of time (kāla). It is contended that continuity of being (vartanā) should be sufficient as modification (pariõāma), etc., are secondary, being its subdivisions. But modification, etc., are not unnecessary. The amplification is intended to indicate the two kinds of time (kāla), the real-time (mukhya-kāla or paramārtha-kāla or niÈcaya-kāla) and the conventional-time (vyavahāra-kāla). The real-time has its mark (lakÈaõa) as continuity of being (vartanā), and the conventional-time has its marks (lakÈaõa) as modification (pariõāma), etc. The conventional-time is determined (recognized) by modification in other substances, which are ascertained by others. It is threefold, the past (bhūta), the present (vartamāna) and the future (bhaviÈyat). In the real-time the conception of time is of primary importance, and the idea of the past, the present and the future is secondary. In the conventional-time, the idea of the past, the present and the future is of prime importance, and the idea of real-time is subordinate. This is because the conventional-time depends on the substances endowed with-activity (kriyāvāna), and on the real-time. 205 vè;k;&5 What are the special marks (lakÈaõa) of the matter (pudgala)? Li'kZjlxUèko.kZoUr% iqñxyk% AA23AA 1Li'kZ jl xU/ o.kZoUr%o Li'kZ] jl] xU/ vkSj o.kZ okys 1iqñxyk%o iqñxy gksrs gSaA The forms of matter (pudgala) are characterized by touch (sparśa), taste (rasa), smell (gandha) and colour (varõa). What is touched or touching alone is touch (sparśa). It is of eight kinds, namely, soft (komala), hard (kaÇhora), heavy (bhārī), light (halkā), cold (Çhańçā), hot (garma), smooth (snigdha) and rough (rūkÈa). What is tasted or tasting alone is taste (rasa). It is of five kinds: bitter (tītā), sour (khaÇÇā), acidic (kaçuā), sweet (mīÇhā) and astringent (kasailā). What is smelt or smelling alone is smell (gandha). It is of two kinds: pleasant smell (sugandha) and unpleasant smell (durgandha). Colour is of five kinds: black (kālā), blue (nīlā), yellow (pīlā), white (safeda) and red (lāla). The foregoing are the principal divisions. And the subdivisions of each of these may be numerable (saÉkhyāta), innumerable (asaÉkhyāta) and infinite (ananta). These – touch, taste, smell and colour – are always associated with the matter (pudgala). For instance, we speak of the (Indian) fig tree possessing milky juice. A question is raised. In sūtra 5-5, it has been said, 'Things which have form – rūpī – constitute the matter (pudgala).' And, it has been explained that form (colour) includes taste, smell and touch also. Thus the characteristics of the matter have already been established. This sūtra, therefore, is unnecessary. But this is untenable. Sūtra 5-4 says, 'The substances (dravya) are eternal (nitya), fixed-in-number (avasthita) and colourless (arūpī)'. That would imply that matter also is non-material – arūpī – like the rest. Sūtra 5-5 was intended to 206 Tattvārthasūtra exclude that view. The present sūtra is intended to explain the distinctive characteristics of the forms of matter (pudgala). The particular modes (paryāya) of the matter (pudgala) are mentioned in the next sūtra. 'kCncUèklkS{E;LFkkSY;laLFkkuHksnreÀNk;kriks|ksr& oUrÜÓ AA24AA mDr y{k.kokys iqñxy 1'kCn cU/ lkS{E; LFkkSY; laLFkku Hksn re'Nk;kriks|ksroUr% po 'kCn] cU/] lw{eRo] LFkwyRo] laLFkku (vkdkj)] Hksn] vU/dkj] Nk;k] vkri vkSj m|ksrkfn okys gksrs gSaaa] vFkkZr~ ;s Hkh iqñxy dh i;kZ;sa gSaA Sound (śabda), union (bandha), fineness (sukÈmatva), grossness (sthūlatva), shape (saÉsthāna), division (bheda), darkness (andhakāra), image/shadow (chāyā), warm light (ātapa) and cool light (udyota) also are modes (paryāya) of the matter (pudgala). Sound is of two kinds. One partakes of the nature of languages and the other is different from it. The first again is of two kinds, sounds which are expressed (indicated) by letters – with the script, and sounds which are not expressed by letters – without the script. Languages having the script are rich in literature. The well developed languages serve as means of intercourse among civilized persons, and other languages among primitive peoples. The latter kind of sounds (i.e. sounds not having the script) is the means of ascertainment of the nature of superior knowledge amongst creatures with two or more senses. Both these kinds of sounds are produced by the efforts of the living beings, 207 vè;k;&5 not by nature. Sounds not partaking of the nature of languages are of two kinds, causal and natural. Natural sounds are produced by the clouds, and so on. The causal sound is of four kinds – tata, vitata, ghana, and sauÈira. Sound produced by musical instruments covered with leather, namely, the drum, the kettle-drum, the large kettledrum, etc., is 'tata'. Sound produced by stringed instruments such as the lute, the lyre, the violin, and so on, is 'vitata'. Sound produced by metallic instruments, such as the cymbal, the bell, etc. is 'ghana'. Sound produced by wind-instruments such as the flute, the conch, etc., is 'sauÈira'. Union (bandha) is of two kinds, natural and that produced by the efforts of human beings. The first kind of union (bandha) is caused by the mixing of smooth and rough particles of matter (positive and negative electric charges) in lightning, meteoric showers, rainfall, fire, rainbow, etc. Union produced by the efforts of human beings is twofold, union of the non-living things, and union of the living and the non-living. Instances of union of the non-living things are resin, wood, and so on. The second kind of union consists of bondage of karma and nokarma with the soul (jīva). Fineness (sukÈmatva) is of two kinds, extreme and relative. Extreme fineness is found in the indivisible atoms. Instances of relative fineness are the wood-apple, myrobalan, plum, etc. Grossness (sthūlatva) also is similarly of two kinds, extreme and relative. The instance of extreme grossness is the biggest molecule of matter pervading the entire universe. Instances of relative grossness are the plum, myrobalan, wood-apple, palmyra fruit, etc. Shape (saÉsthāna) is of two kinds, that which can be defined and that which cannot be defined. The regular geometrical shapes such as the circle, the triangle, the rectangle, the square, the globe, etc., are instances of the first variety. The shapes which are haphazard and irregular, e.g., of the clouds, are those which cannot be defined. Division (bheda) or separation is of six kinds. Illustrations of these kinds are: 1) sawing a piece of wood, 2) grinding barley, wheat, etc. into flour, 3) breaking a pitcher, etc., into potsherds and other fragments, 208 Tattvārthasūtra 4) threshing out black gram, green gram, etc., 5) dividing mica into many layers, and 6) emission of sparks of fire on hammering a red-hot iron-ball. Darkness (andhakāra) is the opposite of light; it obstructs vision. An image/shadow (chāyā) results from obstruction of light by an object. It is of two kinds, images as seen in a mirror and uninverted images like the shadow. In the first of these, the left side becomes right and the right side becomes left. Warm light (ātapa) is heat and light combined, emanating from the sun, etc. Cool light (udyota) is the light issuing from the moon, the firefly (glowworm), jewels, etc. Al these, sound (śabda), etc., are modes (paryāya) of the matter. And those in which these modes (paryāya) are produced are forms of the matter. Other modes (paryāya) of the matter, such as the impulse, the blow, etc., as described in the Scripture, are included by the particle 'ca' in the sūtra. The divisions of the matter (pudgala) are mentioned next. v.ko% LdUèkkÜÓ AA25AA iqñxy 1v.ko% LdU/k% po v.kq vkSj LdU/ ds Hksn ls nks izdkj ds gSaA The atoms (aõu) and the molecules (skandha) are the two divisions of the matter (pudgala). That which occupies one space-point (pradeśa) and possesses the capacity to produce the modes of touch, taste, etc., is called the atom (aõu). Since the atom (aõu) occupies just one space-point (pradeśa), it is the smallest unit of the matter (pudgala); hence the name 'aõu'. 209 vè;k;&5 Because of its minuteness, it is the beginning, the middle and the end. It has been said in the Scriptures, "The atom is itself the beginning, the middle and the end. That indivisible substance (dravya) which cannot be perceived by the senses is the atom (aõu, paramāõu)." The collections of atoms which, in their gross state, can be taken by the hand and handled are the molecules (skandha). Conventionally, if action is present in a few instances, by synecdoche it can be extended to other versions too. Hence, the word 'molecule' (skandha) also applies to molecules consisting of two or more atoms, which cannot be so handled. Though the matter (pudgala) has infinite subclasses, still it is divided into two main classes, atoms (aõu) and molecules (skandha). The plural is used in the sūtra to indicate the infinite subclasses of matter that subsist on these two main classes. In this sūtra the two terms 'aõu' and 'skandha' are mentioned separately, without being combined into a compound, to indicate their connection with the two previous sūtra. The atoms are characterized by touch (sparśa), taste (rasa), smell (gandha) and colour (varõa). Molecules, however, are characterized by sound (śabda), union (bandha), fineness (sukÈmatva), grossness (sthūlatva), shape (saÉsthāna), division (bheda), darkness (andhakāra), image/shadow (chāyā), warm light (ātapa) and cool light (udyota), besides, of course, by touch, taste, smell and colour. Are these modes of the matter (pudgala), atoms (aõu) and molecules (skandha), beginningless, or with a beginning? As these originate, these have a beginning. In that case how are these formed? First the origin of molecules (skandha) is described. Hksnl krsH; mRi|Urs AA26AA ijek.kqvksa ds 1Hksn l krsH;o Hksn] l kr vFkok Hksn vkSj l kr nksuksa ls 1mRi|Urso iqñxy LdU/ksa dh mRifÙk gksrh gSA 210 Tattvārthasūtra Molecules (skandha) are formed by fission (bheda), fusion (sańghāta) and division-cum-union (bheda-sańghāta). The splitting of molecules (aggregates) by internal and external causes is fission (bheda). The collection together of separate things is fusion (sańghāta). It is contended that since fission and fusion are two, the dual, and not the plural, should be used in the sūtra. The plural is used to include the third, namely, the combination of fission and fusion. It is explained thus. By the combination of two separate atoms, a molecule occupying two space-points (pradeśa) is formed. By the combination of a molecule of two space-points with one atom or the combination of three atoms, a molecule of three space-points is formed. A molecule of four space-points is produced by the combination of two molecules of two atoms each, of one molecule of three atoms with one atom or of four atoms. Similarly, by the fusion (combination) of numerable (saÉkhyāta), innumerable (asaÉkhyāta), infinite (ananta) and infinite-times-infinite (anantānanta) atoms, the molecules of respective space-points (pradeśa) are formed. By the splitting (fission) of such molecules, molecules in size up to the smallest, comprising of two atoms, are produced. Similarly, by the process of fission and fusion in the same instant, molecules of two atoms, and so on, are formed. These are produced by fission of some molecules and fusion of others. Thus the formation of molecules is described. Now the origin of the atom (aõu) is described. Hksnkn.kq% AA27AA 1v.kq%o v.kq dh mRifÙk 1Hksnkr~o Hksn ls gksrh gSA The atom (aõu) is produced only by fission (bheda). 211 vè;k;&5 When a rule, well-established, is enunciated, it is for the purpose of imparting it definiteness or certainty. The rule is that the atom (aõu) is produced by fission (bheda) alone; it is not produced by fusion, or by combination of fission and fusion. A question is raised. While origin of molecules has satisfactorily been explained as by fusion (sańghāta), why was it necessary to mention the combination of fusion and fission? The next sūtra provides the answer. Hksnl krkH;ka pk{kq"k% AA28AA 1pk{kq"k%o p{kq bfUnz; ls ns[kus ;ksX; LdU/ 1Hksn l krkH;ke~o Hksn vkSj l kr nksuksa ds ,d=k :i gksus ls mRiUu gksrk gSA The molecules (skandha) produced by the combined action of fission (bheda) and fusion (sańghāta) can be perceived by the eyes. The molecules (skandha) composed of even infinite number of atoms may or may not be perceivable by the eyes. How do the molecules which are not perceivable by the eyes become perceivable by the eyes? These become perceivable by the combined action of fission (bheda) and fusion (sańghāta), and not by fission alone. What is the reason for this? When a molecule of minute size splits, it does not give up its minuteness. Hence it must remain unperceivable as before. Again, when a minute molecule splits but simultaneously combines with another molecule, it gives up its minuteness and attains grossness. Then it becomes perceivable by the eyes. The special (viśeÈa) characteristics of substances such as the medium of motion (dharma) have been described. But the common (sāmānya) characteristic has not been mentioned. This must be described. 212 Tattvārthasūtra lñaeO;y{k.ke~ AA29AA 1aeO;y{k.ke~o nzO; dk y{k.k 1lño lr~ (vfLrRo) gSA The mark (lakÈana) of a substance (dravya) is existence (being or sat). That which exists, i.e., marked by existence (sat), is a substance. What is existence (sat)? mRiknO;;èkzkSO;;qDra lr~ AA30AA 1mRikn O;; /zkSO; ;qDrao tks mRikn&O;;&/zkSO; lfgr gks 1lr~o lks lr~ gSA Existence (sat) is with (yukta) origination (utpāda), destruction (vyaya) and permanence (dhrauvya). The substance (dravya) is of two kinds: the animate (cetana) and the inanimate (acetana). These two kinds of substances do not ever leave their essential characteristic (of sat); still, due to internal and external causes, each instant, these attain new states of existence. This is origination (utpāda). For instance, the origination (utpāda) takes place of the pitcher from the clay. Similarly, the loss of the former state of existence is destruction (vyaya). The loss of the lump shape of the clay is destruction (vyaya). As there is no destruction (vyaya) or origination (utpāda) of the inherent nature or quality of the substance (dravya), it is also characterized by permanence (dhrauvya). The quality of being permanent is permanence (dhrauvya). For instance, the clay continues to exist in all states – the lump, the pitcher and in the broken parts. Existence (sat) is thus accompanied by origination 213 vè;k;&5 (utpāda), destruction (vyaya) and permanence (dhrauvya). It is contended that 'yukta' – 'with' – applies to objects which are different. For instance, Devadatta is 'with' a stick (daõça). In that case, the existence of the three states as well as the substance which is said to be 'with' the three states is not possible. But this objection is untenable. The word 'with' is applied from the point of view of highlighting distinction even in case of things which are not different. For instance, there is the usage that the pillar is with (characterized by) strength. Thus, as origination (utpāda), destruction (vyaya) and permanence (dhrauvya) have mutual inseparable togetherness – avinābhāva – it is proper to use the word 'with'. Or, the word 'yukta' – 'with' – means collection or combination. The words 'yukta' (with), 'samāhita' (collection) and 'tadātmaka' (of that nature) are synonyms. Thus, 'existence (sat) is with origination (utpāda), destruction (vyaya) and permanence (dhrauvya)' means 'existence (sat) is of the nature of origination (utpāda), destruction (vyaya) and permanence (dhrauvya)'. It comes to this. Origination (utpāda) and the other two are the marks (lakÈaõa) of the substance and the substance is that which is under consideration (lakÈya). From the point of view of modes – paryāyārthika naya – these three are different from one another and also from the substance (dravya). From the point of view of the substance – dravyārthika naya – these three are not different mutually and from the substance. Hence it is appropriate to consider these three as marks (lakÈaõa) of the substance under consideration (lakÈya). In sūtra 5-4 it is mentioned that the substances (dravya) are eternal (nitya). What is 'nitya' or permanence? r kokO;;a fuR;e~ AA31AA 1r kokO;;ao r ko ls tks vO;; gS & P;qr ugha gksrk gS & lks 1fuR;e~o fuR; gSA 214 Tattvārthasūtra Permanence (nitya) is indestructibility of own-nature (tadbhāva). Own-nature (tadbhāva) is explained now. That which is the cause of recognition – pratyabhijñāna – is own-nature (tadbhāva). Recognition – pratyabhijñāna – does not occur accidentally; its cause is the continuance of the own-nature (tadbhāva) of the substance. The knowledge that 'this is the same thing that I saw earlier' is recognition (pratyabhijñāna). If it be considered that the old thing has completely disappeared and that an entirely new thing has come into existence, then there can be no recognition (pratyabhijñāna). Without the feature of recognition (pratyabhijñāna) all worldly relations based on it would come to naught. Therefore, the indestructibility of the essential nature – the own-nature (tadbhāva) – of the substance is its permanence (nitya). But this should be taken from one particular point of view. If the substance be permanent from all points of view, then there can be no change at all. And, in that case, transmigration as well as the way to liberation would become meaningless. A contention arises. It is a contradiction to attribute permanence (nitya) as well as impermanence (anitya) to the same substance. If it is permanent, there can be no destruction and origination, and impermanence would be negatived. If it is impermanent, there can be no continuance in its nature, and permanence would be negatived. The next sūtra explains that there is no contradiction in that. v£irku£irfl1⁄4s% AA32AA 1v£irku£ir fl1⁄4s%o iz/kurk vkSj xkS.krk dh vis{kk ls fojks/h izrhr gksus okys /eks± dh flf1⁄4 gksrh gSA 215 vè;k;&5 The seemingly contradictory attributes (dharma) are established from the points of view, whether primary (arpita) or secondary (anarpita). The substance has infinite attributes (dharma). The particular attribute (dharma) under consideration and, therefore, primary (mukhya) as per the need of expression, is called 'arpita' or 'upanīta'. The other attributes (dharma), not under consideration and, therefore, secondary (gauõa) as per the need of expression, are called 'anarpita'. This means that though other attributes are present in the substance but since, at that particular time, are not under consideration, these are secondary attributes. Thus, depending on the point of view, contradictory attributes are established in a single substance. For instance, there is no contradiction in the same person Devadatta being a father, a son, a brother, a nephew, and so on. In each case, the point of view is different. From the point of view of his son he is a father, and from the point of view of his father he is a son. Similarly with regard to his other designations. In the same manner, from the point of view of its general (sāmānya) qualities, the substance (dravya) is permanent (nitya). From the point of its specific (viśeÈa) qualities – the modes – the substance (dravya) is impermanent (anitya). Hence there is no contradiction. These two, the general (sāmānya) and the specific (viśeÈa), are the two points of view that reconcile apparent contradictions and make possible worldly intercourse. A question is raised. That which exists is governed by the doctrine of manifold points of view (relative pluralism). Therefore, it is proper that molecules (skandha) are formed by division (bheda), union (sańghāta) and division-cum-union (bheda-sańghāta). But there is this doubt. Are molecules (skandha) of two atoms (aõu), and so on, formed by mere union, or is there any peculiarity? The reply is this. When there is union of atoms, these are transformed by combination into one object which is a molecule. Again, a question is raised: if it is 216 Tattvārthasūtra so, why is it that certain atoms combine and certain others do not, though all of these are of the nature of the matter (pudgala)? The answer is that though the atoms are not different as far as their nature as the matter (pudgala) is concerned, their infinite (ananta) modes (paryāya) exhibit unique transformations. These transformations establish combinations in the following manner: fLuXèk:{kRokñ cUèk% AA33AA 1fLuX/:{kRokño fLuX/Ro vkSj :{kRo ds dkj.k 1cU/%o nks] rhu bR;kfn ijek.kqvksa dk cU/ gksrk gSA Combination of atoms takes place by virtue of their greasiness (snigdhatva) and roughness (rūkÈatva). The matter (pudgala) is called 'snigdha' when, owing to the internal and external causes, the mode (paryāya) that is 'greasy' is manifested. Similarly, the matter (pudgala) that has the mode (paryāya) which is rough is called 'rūkÈa'. The matter (pudgala) that is smooth has greasiness (snigdhatva) as its attribute (dharma). The matter (pudgala) that is rough has roughness (rūkÈatva) as its attribute (dharma). Greasiness and roughness are the attributes or qualities. Greasiness (snigdhatva) and roughness (rūkÈatva) are the causes of combination of two atoms, etc., of the matter (pudgala). When there is combination – intermingling – between two atoms (aõu) of greasy and rough attributes, a molecule (skandha) of two atoms is produced. In the same manner, the molecules of numerable (saÉkhyāta), innumerable (asaÉkhyāta) and infinite (ananta) space-points (pradeśa) are produced. The attribute of greasiness (snigdhatva) is of one, two, three, four, numerable, innumerable and infinite divisions. The attribute of roughness (rūkÈatva) also is of the same proportions. 217 vè;k;&5 There are atoms (aõu) possessing these two properties. Greasiness (snigdhatva) is present in increasing degrees in water, goat's milk, cow's milk, buffalo's milk, camel's milk, ghee, etc. Roughness is present in increasing degrees in dust, ash, sand, etc. In the same way, the atoms (aõu) have these attributes of greasiness (snigdhatva) and roughness (rūkÈatva) in varying degrees. Combination of atoms takes place by virtue of these attributes of greasiness (snigdhatva) and roughness (rūkÈatva), in general. The following sūtra highlights the exceptions. u t?kU;xq.kkuke~ AA34AA 1u t?kU; xq.kkuke~o t?kU; xq.k okys ijek.kqvksa dk cU/ ugha gksrkA Combination does not take place between atoms of the lowest degrees of the two attributes. Here, 'jaghanya' means the lowest and 'guõa' means degree (of the attribute). Those which possess the lowest degree of the attribute are the lowest degree. There is no combination between atoms which are characterized by the lowest degree of greasiness or roughness. It is as follows. There is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of greasiness. In the same manner, there is no combination of one degree of greasiness with one, two, numerable, innumerable or infinite degrees of roughness. Similarly, it should be understood with regard to one degree of roughness. If so, it would imply indiscriminate combination among all degrees of greasiness and roughness other than those of the lowest degree. The next sūtra mentions further exceptions. 218 Tattvārthasūtra xq.klkE;s ln`'kkuke~ AA35AA 1xq.klkE;so xq.kksa dh lekurk gks rc 1ln`'kkuke~o leku tkfr okys ijek.kq ds lkFk cU/ ugha gksrkA tSls fd nks xq.k okys fLuX/ ijek.kq dk nwljs nks xq.k okys fLuX/ ijek.kq ds lkFk cU/ ugha gksrk vFkok tSls fLuX/ ijek.kq dk mrus gh xq.k okys :{k ijek.kq ds lkFk cU/ ugha gksrkA ^u* & (cU/ ugha gksrk) & ;g 'kCn bl lw=k esa ugha dgk x;k ijUrq Åij ds lw=k eas dgk x;k ^u* 'kCn bl lw=k esa Hkh ykxw gksrk gSA There is no combination between atoms of the equal degrees of the same attribute. The term 'sadÃśa' means 'of the same kind' or 'of the same class'. The term 'guõasāmya' means 'of the same degree'. This is what is implied. There is no combination between two degrees of greasiness and two degrees of roughness, three degrees of greasiness and three degrees of roughness, two degrees of greasiness and two degrees of greasiness, two degrees of roughness and two degrees of roughness. This should be extrapolated for other degrees of these attributes too. If so, what is the need of the term 'of the same kind'? It is intended to indicate that combination takes place when there is difference in the degrees of greasiness or roughness. From this it follows that there would be combination between atoms of the same kind and the opposite kind, if there be difference in the degrees of greasiness and roughness. The next sūtra indicates the particular condition for combination to take place. 219 vè;k;&5 }Ôfèkdkfnxq.kkuka rq AA36AA 1}Ôf/dkfn xq.kkuka rqo nks vf/d xq.k ('kDR;a'k) gksa rks gh cU/ gksrk gSA There is combination only when the degree of greasiness or roughness is higher by two units. With the exception of the lowest degree (sūtra 5-34), wherever there is difference of two degrees in greasiness and roughness, whether even or odd, there is combination of similar or dissimilar types (greasiness with greasiness, roughness with roughness, and greasiness with roughness). This implies that combination takes place between similar and dissimilar types of atoms, if there is difference in degrees of either property by two units. There is no combination in all other instances. It is as follows. There is no combination of an atom of two degrees of greasiness with one, two or three degrees of greasiness. But there is combination of it (an atom of two degrees of greasiness) with four degrees of greasiness. The same (greasiness of two degrees), however, does not combine with five, six, seven, eight, numerable, innumerable and infinite degrees of greasiness. Similarly, there is combination of three degrees of greasiness with five degrees of greasiness. But there is no combination of this (greasiness of three degrees) with other than five degrees of greasiness. Greasiness of four degrees combines with (either two or) six degrees of greasiness, but not with the rest. Similarly, it must be understood in other instances. In the same manner, roughness of two degrees does not combine with that of one, two or three degrees. But it combines with roughness of four degrees. The same does not combine with five and higher degrees of roughness. Similarly, it should be understood that there is combination of roughness of three degrees, etc., with that of two degrees higher than itself. It should be understood similarly with 220 Tattvārthasūtra regard to dissimilar types (i.e., greasiness and roughness). It is said in the Scripture: "With the exception of the lowest degree, wherever there is difference of two degrees in greasiness and roughness, there is combination between similar or dissimilar types, such as greasiness with greasiness, roughness with roughness, and greasiness with roughness." What is the purpose of declaring that combination takes place with higher degree of greasiness and roughness only? cUèks¿fèkdkS ikfj.kkfedkS p AA37AA 1po vkSj 1cU/so cU/:i voLFkk eas 1vf/dkSo vf/d xq.k ('kDR;a'k) okyk 1ikfj.kkfedkSo de xq.k ('kDR;a'k) okys dk ifj.keu djkus okyk gksrk gSA (;g dFku fufeÙk dk gSA) In the process of combination, the atom with higher degree of the attribute transforms the other. The term 'guõa' which means degree (of the attribute) is under reference (sūtra 5-34). 'Adhikau', therefore, implies higher degree (of the attribute). 'Pāriõāmika' is that which causes transformation. Causing transformation means to impart another nature (mode), like that by treacle. Treacle, full of sweetness, transforms particles of dust, etc., that stick to it, by imparting its sweetness to these. In the same way, the atom with higher degree of the attribute transforms the one with lower degree, that combines with it. So, the atom with greasiness and roughness of four degrees causes transformation in the atom with greasiness and roughness of two degrees, which combines with it. On combination, the previous individual states of the combining atoms disappear and a new third state is manifested. Thus, oneness in the two kinds of atoms is produced after combination. Otherwise the two 221 vè;k;&5 would appear separate in spite of the union, as in case of the cloth woven with black and white yarn. If combination is governed by the rule enunciated, the duration of thirty sāgaropama koÇākoÇi, etc., of knowledge-obscuring karmas, etc., becomes appropriate. Existence (sat) is characterized by origination (utpāda), destruction (vyaya) and permanence (dhrauvya) (see sūtra 5-30). Now substance (dravya) is defined in another way. xq.ki;Z;oñ aeO;e~ AA38AA 1xq.ki;Z;or~o xq.k vkSj i;kZ; okyk 1aeO;e~o nzO; gSA That which has qualities (guõa) and modes (paryāya) is a substance (dravya). The one which has qualities (guõa) and modes (paryāya) is said to be one with qualities and modes. That in which qualities (guõa) and modes (paryāya) exist is a substance (dravya). It has already been explained (sūtra 5-30) that from the point of view of modes – paryāyārthika naya – three is difference between the attributes and the substance (dravya). From the point of view of the substance – dravyārthika naya – three is no difference. Hence it is appropriate to consider these – qualities (guõa) and modes (paryāya) – as marks (lakÈaõa) of the substance (dravya) under consideration (lakÈya). What are qualities (guõa) and what are modes (paryāya)? Those characteristics which exhibit association (anvaya) with the substance are qualities (guõa). Those characteristics which exhibit distinction or exclusion (vyatireka) – logical discontinuity, 'when the pot is not, the clay is,' – are modes (paryāya). The substance (dravya) possesses both. In essence, that which makes distinction between one substance and another is called the quality (guõa), and the modification of the 222 Tattvārthasūtra substance is called its mode (paryāya). The substance (dravya) is inseparable (residing in the same substratum – ayutasiddha) from its qualities (guõa), and permanent (nitya). That which distinguishes one substance from other substances is its distinctive (bhedaka) quality (guõa). The presence of this quality proves its existence. The absence of distinctive qualities would lead to intermixture or confusion between substances. For instance, the substance of soul (jīva) is distinguished from the matter (pudgala) and other substances by the presence of its distinctive qualities, such as knowledge. The matter (pudgala) is distinguished from the souls (jīva) by the presence of its distinctive qualities, such as form (colour), etc. Without such distinguishing characteristics, there can be no distinction between the souls and the matter. Therefore, from the general (sāmānya) point of view, knowledge, etc., are qualities always associated with the soul, and qualities like form, etc., are always associated with the matter. Their modifications, which are known from particular (viśeÈa) point of view, are modes (paryāya). For instance, in the souls (jīva), the modes (paryāya) are knowledge of the pitcher, knowledge of the cloth, anger, pride, etc., and in the matter (pudgala) these are intense or mild odour, colour, etc. The collection or aggregate of qualities (guõa) and modes (paryāya), which somehow is considered different from these, is called the substance (dravya). If the aggregate were completely (from all points of view) the same, it would lead to negation of all – the substance (dravya), the qualities (guõa) and the modes (paryāya). This is explained thus: if the aggregate of mutually different qualities be considered one and the same as qualities, the aggregate itself would become non-existent, as these are mutually different. The form (colour) is different from the taste, etc. If the aggregate is same as the colour, and the colour being different from the taste, etc., the aggregate is bound to be different from the taste, etc. Therefore, the conclusion would be that colour alone is the aggregate. But one colour is not fit to become an aggregate or a collection. Hence it leads to the negation of the aggregate. And, with negation of the aggregate, its constituents too are negated. It would lead to negation of the 223 vè;k;&5 substance (dravya) and the qualities (guõa). Similarly, it must be considered in case of taste, etc. Therefore, the aggregate of qualities must be admitted to be somehow – from particular point of view – same as the qualities. The substances (dravya), whose attributes have been described, are entitled to be called substances. The next sūtra mentions the substance (dravya) not as yet explained. dkyÜÓ AA39AA 1dky%o dky 1po Hkh nzO; gSA The time (kāla) also is a substance (dravya). The sūtra is 'kālaśca' – 'the time (kāla) also'. What is meant by 'also'? The word 'substance' (dravya) is to be inserted. How is the time (kāla) a substance (dravya)? Because it has the characteristic attributes of a substance. Substance has been defined in two ways. 'Existence is with origination (utpāda), destruction (vyaya) and permanence (dhrauvya)'. (sūtra 5-30). And, 'that which has qualities (guõa) and modes (paryāya) is a substance (dravya)'. (sūtra 5-38). Both these definitions apply to the time (kāla). It is explained as follows. The time (kāla) exhibits permanence (dhrauvya) based on its internal cause – svanimittaka – because it persists in own nature (svabhāva). Origination (utpāda) and destruction (vyaya) in the time (kāla) are based on external causes – paranimittaka – and also due to internal causes – svanimittaka – in view of the rhythmic rise and fall, 'agurulaghuguõa'. Further, the time (kāla) also has two kinds of attributes (guõa), general (sāmānya or sādhāraõa) and particular (viśeÈa or asādhāraõa). The particular (viśeÈa or asādhāraõa) attribute (guõa) of the time (kāla) is assisting substances in their 224 Tattvārthasūtra continuity of being through gradual changes – vartanā – and the general attributes include lifelessness (acetanatva), without having a form (amūrtatva), minuteness (sūkÈmatva) and power of maintaining distinction with all other substances (agurulaghutva). The modes (paryāya) of the time (kāla), characterized by origination (utpāda) and destruction (vyaya), must be similarly established. Since both the definitions of the substance (dravya) apply to the time (kāla), it is established as an independent substance, like the space (ākāśa). The marks (lakÈaõa), like vartanā, of the time (kāla) have already been defined in sūtra 5-22. Why is the time (kāla) mentioned separately? This also must have been mentioned along with the medium of motion (dharma), etc., in sūtra 5-1 itself. No. If the time had been included there, plurality of space-points (pradeśa) would apply to it. That is undesirable, as we cannot attribute multitude of space-points (pradeśa) to the time, neither from real (niścaya) nor from figurative or conventional (vyavahāra) points of view. The time (kāla) is not a 'kāya' or 'body'. With regard to the medium of motion, etc., multitude of space-points has been mentioned from the real (niścaya) point of view. For instance, it has been mentioned that there are innumerable (asaÉkhyāta) space-points (pradeśa) in the medium of motion (dharma), the medium of rest (adharma) and in each individual soul (jīva). (sūtra 58). Similarly, multitude of space-points is attributed to the atom with a single space-point, figuratively, from a certain point of view, called pūrvottarabhāva prajñāpana naya. But for the time (kāla) there is no multitude of space-points from either point of view, real and figurative. Therefore, the time (kāla) has no spatiality (kāyatva). Now a question is raised. In sūtra 5-7, it is mentioned that the medium of motion (dharma), the medium of rest (adharma) and the space (ākāśa) are also without-movement (niÈkriya). This would imply that the time (kāla) should be with-movement in the same manner as has been interpreted in case of the souls (jīva) and the forms of matter (pudgala). So, the time (kāla) should have been included in sūtra 5-6 before the space (ākāśa). No, it is not so. The time (kāla) should not 225 vè;k;&5 have been included there. If the time were included there, the substance (dravya) of the time (kāla) would be interpreted as an indivisible whole (i.e., one single continuum). Therefore, the time is mentioned separately here. What is the extent of the time if it is manifold? The static (niÈkriya) time-atoms (kālāõu) exist throughout the universe-space, each space-point (pradeśa) being occupied by one time-atom. It has been said in the Scripture: "The real time – niścaya kāla – is of the extent of the space-points of the universe, pervading the entire universe-space (lokākāśa). Each particle or unit of the real time is distinct and occupies one unit of space; these innumerable particles of real time, thus, exist in the entire universe-space, like heaps of jewels." (see 'DravyasaÉgraha', verse 22). The substances (dravya) that have multiple (many) space-points (pradeśa) exhibit the oblique-collection (tiryakpracaya or pradeśapracaya); tiryakpracaya is the collection of space-points (pradeśa) in all directions. The collection of multiple (many) 'samaya' is termed the upward-collection (ūrdhvapracaya). All substances (dravya) exhibit the ūrdhvapracaya since these undergo transformation in time (kāla) – the past, the present and the future. All substances (dravya), except the substance of time (kāla dravya), exhibit the tiryakpracaya. The substance of space (ākāśa dravya) has inactive (niścala), infinite (ananta) space-points (pradeśa). The substances of medium-of-motion (dharma dravya) and medium-of-rest (adharma dravya) have inactive (niścala), innumerable (asaÉkhyāta) spacepoints (pradeśa). The substance of soul (jīva) too has innumerable (asaÉkhyāta) space-points (pradeśa) but these are active since the soul (jīva) undergoes expansion and contraction. The substance of matter (pudgala dravya) has single space-point (pradeśa) with respect to its substance (dravya), however, due to its modes (paryāya) arising out of union with other atoms, it has two, numerable, innumerable, and infinite space-points (pradeśa). The substance of time (kāla dravya) has single space-point (pradeśa) since the atoms of time (kālāõu) do not unite. The five substances (dravya) – the space (ākāśa dravya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma 226 Tattvārthasūtra dravya), the soul (jīva) and the matter (pudgala dravya) – exhibit the oblique-collection (tiryakpracaya); the substance of time (kāla dravya), being a substance of single space-point (pradeśa), does not exhibit the tiryakpracaya. All substances (dravya) exhibit the upwardcollection (ūrdhvapracaya). The upward-collection (ūrdhvapracaya) that the five substances (dravya) – the space (ākāśa dravya), the medium-of-motion (dharma dravya), the medium-of-rest (adharma dravya), the soul (jīva) and the matter (pudgala dravya) – exhibit is due to the instrumentality of the substance of time (kāla dravya); these undergo transformation due to the substance of time (kāla dravya). The mode 'samaya' of the time (kāla) causes transformation in the five substances. The upward-collection (ūrdhvapracaya) of time (kāla) causes the ūrdhvapracaya of the five substances (dravya). The upward-collection (ūrdhvapracaya) of time (kāla) is by the time (kāla) itself; its transformation is the mode 'samaya'. The time (kāla) itself is the substantive-cause (upādāna kāraõa) as well as the instrumentalcause (nimitta kāraõa) of the ūrdhvapracaya of the time (kāla). For the upward-collection (ūrdhvapracaya) of the other five substances (dravya), the substantive-cause (upādāna kāraõa) is the substance (dravya) itself and the instrumental-cause (nimitta kāraõa) is the ūrdhvapracaya of the substance of time (kāla). (see 'Pravacanasāra', p. 182-184). The existence of a substance is characterized by simultaneousness of origination (utpāda), destruction (vyaya), and permanence (dhrauvya). Without the space-points (pradeśa) of the substance (dravya), its existence cannot be maintained. If not even one spacepoint (pradeśa) is attributed to the substance of time (kāla), the root of its existence will vanish. One may argue, why not accept just the mode of 'samaya' without the existence of the atom of time (kālāõu)? The answer is that the mode of 'samaya' cannot sustain itself without the associated permanence (dhrauvya) of the substance (dravya) that is the atom of time (kālāõu). The support of the mode of 'samaya' is the atom of time (kālāõu) having just one space-point (pradeśa). With this scheme, the origination (utpāda), the destruction (vyaya), and the 227 vè;k;&5 permanence (dhrauvya) in the substance of time (kāla dravya) can occur simultaneously. Someone else may argue, why not consider the substance of time (kāla dravya) as one indivisible whole occupying the whole of the universe-space (lokākāśa), rather than as innumerable atoms of time (kālāõu) filling up the universe-space? The answer is that if the substance of time (kāla dravya) is one indivisible whole, the mode of 'samaya' cannot be established; only when the indivisible atom of matter (pudgala-paramāõu) traverses slowly from one spacepoint (pradeśa) to the other, the mode (paryāya) of the time 'samaya' appears as the time-atoms (kālāõu) are different in the two spacepoints. One may argue next that if the substance of time (kāla dravya) is considered to be an indivisible whole comprising innumerable space-points (pradeśa) filling up the universe-space (lokākāśa), as the indivisible atom of matter (pudgala-paramāõu) traverses slowly from one space-point (pradeśa) to the other, the mode (paryāya) of the time 'samaya' can be established. This argument entails great fault. If the substance of time (kāla dravya) is considered to be an indivisible whole, there can be no difference of mode (paryāya) of the time 'samaya'. As the indivisible atom of matter (pudgala-paramāõu) would traverse from one space-point (pradeśa) to another, it will encounter the same mode of the time 'samaya' in all space-points (pradeśa). There will be no difference of the time, that is, the 'samaya'. The mode of the time 'samaya' can only be established when the timeatoms (kālāõu) are different in different space-points (pradeśa) of the space (ākāśa). The argument has another fault. The substance of time (kāla dravya) does not exhibit the oblique-collection (tiryakpracaya); it exhibits only the upward-collection (ūrdhvapracaya). If the substance of time (kāla dravya) is considered to be an indivisible whole comprising innumerable space-points (pradeśa) filling up the universe (loka), it must exhibit the oblique-collection (tiryakpracaya). And then the oblique-collection (tiryakpracaya) must become the upwardcollection (ūrdhvapracaya). This is not tenable. The mode of the time 'samaya' can only be established when the substance of time (kāla dravya) is considered as comprising the atoms of time (kālāõu), each 228 Tattvārthasūtra occupying one space-point (pradeśa). (see 'Pravacanasāra', p. 187188). The extent of the real (mukhya) time (kāla), characterized by the instrumentality of change (vartanā) in substances, has been described. What is the extent of the conventional (vyavahāra) time, inferred from modifications in substances? lks¿uUrle;% AA40AA 1l%o og dky nzO; 1vuUr le;%o vuUr ^le;* okyk gSA ^le;* dky dh i;kZ; gSA ;|fi orZekudky ,d le;ek=k gh gS rFkkfi Hkwr&Hkfo"; dh vis{kk ls mlds vuUr ^le;* gSaA It (the conventional time) consists of infinite (ananta) instants (samaya). The present consists of one instant. Still the time is said to consist of infinite instants, as the instants of the past and the future are infinite. Otherwise, this sūtra is intended to determine the extent of the real (mukhya or niścaya) time (kāla). Though the point (unit) of the time is one 'samaya', it is spoken of figuratively as infinite (ananta), as it is the cause of the continuity of being – vartanā – underlying infinite modes (paryāya). Further, the 'samaya' is the smallest unit of the time, and multitudes of 'samaya' constitute 'āvalī', etc. The word 'samaya' is used in both senses – dravyārthika and paryāyārthika. The sense used in this sūtra is paryāyārthika. Both, the real-time (mukhya or niścaya kāla) and the conventionalor figurativeor empirical-time (vyavahāra kāla) are established. The 'samaya', the mode (paryāya), is the smallest unit of the empiricaltime (vyavahāra kāla); its multiples are 'āvalī', 'ucchvāsa', etc. Now the mode (paryāya) cannot exist without the possessor-of-the-mode 229 vè;k;&5 (paryāyī). Hence, the real-time (niścaya kāla) is also established. The substance (dravya) has been defined as that which has qualities (guõa) and modes (paryāya). (see sūtra 5-38). What are qualities? aeO;kJ;k fuxqZ.kk xq.kk% AA41AA 1aeO;kJ;ko tks fujUrj nzO; ds vkJ; ls gksa vkSj 1fuxqZ.kko Lo;a nwljs xq.kksa ls jfgr gksa 1xq.kk%o os xq.k gSaA Those which incessantly have substance (dravya) as their substratum and do not have qualities – nirguõā – are qualities (guõa). The term 'dravyāśraya' means the substance (dravya) as the substratum. Those which do not have qualities are 'nirguõā'. Those which are marked by both these attributes are qualities (guõa). The qualification 'without qualities' – nirguõā – excludes molecules of two atoms, etc. These molecules of two atoms, etc., have the substance (dravya) as their substratum and possess qualities. Therefore, these have been excluded by the qualification 'without qualities' – nirguõā. One may argue that modes (paryāya), like the pitcher, have substance as their substratum and are without qualities. So the term qualities (guõa) would apply to these (modes) also. But it is not so. The term 'dravyāśraya' implies that qualities must reside incessantly in the substance (dravya). Because of this qualification, the modes (paryāya), which are occasional, are not considered as the qualities (guõa). The word transformation – pariõāma – has been used several times (e.g., sūtra 5-37). What is the meaning of 'pariõāma'? 230 Tattvārthasūtra r ko% ifj.kke% AA42AA 1r ko%o tks nzO; dk LoHkko (futHkko] futrÙo) gS 1ifj.kke%o lks ifj.kke gSA The condition (change) of a substance is its transformation – pariõāma. Some say that qualities (guõa) are separate from the substance (dravya). Is that acceptable to you? No, says the commentator. From the point of view of designation (saÉjñā), etc., qualities (guõa) are different from the substance (dravya). Yet, from another point of view, qualities (guõa) are not different from the substance (dravya) as these are not found without the substance and are just its transformation – pariõāma. If it is so, what is transformation – pariõāma? It is explained as follows. The condition or form in which the substance, such as the medium of motion (dharma), exists is its transformation – pariõāma. The transformation – pariõāma – is of two kinds, beginningless (anādi) and with a beginning (sādi). The condition or form, i.e., pariõāma, of facilitating movement of the medium of motion (dharma) is, from the general (sāmānya) point of view, beginningless (anādi). From the specific (viśeÈa) point of view, the same is with a beginning (sādi). ] ] ] 231 vè;k;&5 AA bfr rÙokFkZlw=kkijukeeks{k'kkÐs iÛÓeks¿è;k;% lekIr% AA The activity (kriyā or karma) of the body (śarīra), the speech (vacana), and the mind (mana) is 'yoga'. INFLUX OF KARMAS C H A P T E R 6 dk;okÄ~eu%deZ ;ksx% AA1AA 1dk;okÄ~eu% deZo 'kjhj] opu vkSj eu dh fØ;k (vkRek ds izns'kksa dk ifjLiUn & gyu&pyu) 1;ksx%o ;ksx gSA The souls (jīva) and the non-souls (ajīva) have been expounded. Now the next category, influx (āsrava) of karmas, is expounded. The words body (śarīra), etc., have already been explained. 'Karma' and 'kriyā' are synonyms. The activity of the body (śarīra), the speech (vacana), and the mind (mana) is called 'yoga'. The vibration in the space-points (pradeśa) of the soul (ātmā) is yoga. Depending on the cause, yoga is threefold: bodily-activity (kāyayoga), speech-activity (vacanayoga) and thought-activity (manoyoga). These are elaborated as follows. Bodily-activity (kāyayoga) sets vibration in the spacepoints (pradeśa) of the soul (ātmā) on assimilation of one of the seven 1kinds of karmic-matter-fit-to-turn-into-body (kāyavargaõā) , consequent on destruction-cum-subsidence of the energy-obstructive 1 – Bodily-activity (kāyayoga) is of seven kinds depending on the specific karmic-matter-fit-to-turn-into-body (kāyavargaõā): audārika kāyayoga, audārika-miśra kāyayoga, vaikriyika kāyayoga, vaikriyika-miśra kāyayoga, āhāraka kāyayoga, āhāraka-miśra kāyayoga, and kārmaõa kāyayoga. (see 'Vasunandi Śrāvakācāra', verse 39, p. 47-48). 232 Tattvārthasūtra (vīryāntarāya) karmas. Speech-activity (vacanayoga) sets vibration in the space-points (pradeśa) of the soul (ātmā) by the mode (paryāya) of speech, on attainment of the capacity for speech due to rise of the physique-making name-karma (śarīra nāmakarma) on assimilation of the karmic-matter-fit-to-turn-into-speech (vacanavargaõā), consequent on destruction-cum-subsidence of the energy-obstructive (vīryāntarāya) and sensory-and-words-covering (matyakÈarāvaraõa) karmas. Thought-activity (manoyoga) sets vibration in the spacepoints (pradeśa) of the soul (ātmā) on the availabilty of the internal cause of destruction-cum-subsidence of the energy-obstructive (vīryāntarāya) and quasi-sense-covering (noindriyāvaraõa) karmas and the external cause of assimilation of the karmic-matter-fit-toturn-into-thought (manovargaõā). Know that the vibration in the space-points (pradeśa) of the soul (ātmā) of the Omniscient-withvibration (sayogakevalī) due to the three kinds of the karmic-matterfit-to-turn-into-karmas (vargaõā) also is 'yoga', even though his energy-obstructive (vīryāntarāya) and knowledge-obscuring (jñānāvaraõa) karmas have been destroyed. The threefold nature of activity – yoga – is admitted. But what is the mark (lakÈaõa) of influx (āsrava)? For the worldly souls, 'yoga' is influx (āsrava). l vkÏo% AA2AA 1l%o og ;ksx 1vkÏo%o vkÏo gSA The activity of the body, the speech, and the mind – the 'yoga' – is the influx (āsrava). Just as the gate from which the water flows into the lake is called 'āsrava', similarly the activity or 'yoga', which is the conduit for the flow of karmic matter into the soul, is called the influx (āsrava). 233 vè;k;&6 Karmas are said to be of two kinds, merit (puõya) and demerit (pāpa). Is activity or yoga the cause of inflow of these two kinds of karmas indiscriminately, or is there any distinction? This question is answered in the next sūtra. 'kqHk% iq.;L;k'kqHk% ikiL; AA3AA 1'kqHk%o 'kqHk ;ksx 1iq.;L;o iq.; deZ ds vkÏo esa dkj.k gS vkSj 1v'kqHk%o v'kqHk ;ksx 1ikiL;o iki deZ ds vkÏo esa dkj.k gSA Auspicious activity – śubhayoga – is the cause of merit (puõya) and inauspicious activity – aśubhayoga – is the cause of demerit (pāpa). What is auspicious activity – śubhayoga – and what is inauspicious activity – aśubhayoga? Killing, stealing, copulation, etc., are inauspicious bodily-activities. Falsehood, harsh and uncivil language, etc., are inauspicious speech-activities. Thoughts of violence, envy, calumny, etc., are inauspicious thought-activities. The opposite of these are auspicious bodily-activities, speech-activities and thoughtactivities. How is activity classified into auspicious or inauspicious? That activity (yoga) which is the consequence of virtuous disposition (pariõāma) is auspicious (śubha) activity. That activity (yoga) which is the consequence of wicked disposition (pariõāma) is inauspicious (aśubha) activity. The distinction is not based on whether the activity is the cause of engendering either the auspicious (śubha) or the inauspicious (aśubha) karmas. If it were so, there would be no virtuous activity as bondage of any kind of karmas is undesirable and even virtuous activities are admitted to be the cause of bondage of karmas, like the knowledge-obscuring karmas. Therefore the purity or impurity of the disposition behind the activity, as mentioned above, is 234 Tattvārthasūtra the appropriate mark (lakÈaõa) of the auspicious or inauspicious activity. That which purifies the soul or by which the soul is purified is merit (puõya); merit is the cause of happy-feeling (sātā-vedanīya), etc. That which sullies the soul is demerit (pāpa); demerit is the cause of unhappy-feeling (asātāvedanīya), etc. Is this influx (āsrava) the same with regard to its effect in case of all mundane beings, or is there any distinction? The answer is given in the next sūtra. ld"kk;kd"kk;;ks% lkEijkf;ds;kZiFk;ks% AA4AA 1ld"kk;L; lkEijkf;dL;o d"kk;lfgr tho ds lalkj ds dkj.k:i (lkEijkf;d) deZ dk vkÏo gksrk gS vkSj 1vd"kk;L; bZ;kZiFkL;o d"kk;jfgr tho ds bZ;kZiFk deZ dk vkÏo gksrk gSA Activity (yoga) with-passions (sakaÈāya) and withoutpassions (akaÈāya) causes influx (āsrava) of karmas, those that extend transmigration – sāmparāyika – and those that shorten transmigration – īryāpatha, respectively. Influx (āsrava) is different according to the originator-soul. Originator-souls are of two kinds, with-passions (sakaÈāya) and without-passions (akaÈāya). Passions are called 'kaÈāya' – literally, decoction of red colour – since these stain the soul through influx (āsrava) of the karmic matter. The passions are anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha). The person actuated by passions is 'sakaÈāya' and the person free from passions is 'akaÈāya'. Transmigration is same as 'samparāya'. The activity (yoga), or karma, that extends transmigration is 'sāmparāyika'. The activity (yoga), or karma, caused by vibrations, but without passions, 235 vè;k;&6 is called 'īryāpatha'. These are taken respectively. Influx of 'sāmparāyika' karmas takes place in case of persons with-passions (sakaÈāya) and who are wrong-believers (mithyādÃÈÇi). Thus, influx of 'sāmparāyika' karmas takes place from the first stage 'mithyādÃÈÇi' up to the tenth stage 'sūkÈmasāmparāya' of spiritual development (guõasthāna). And influx of the 'īryāpatha' karmas takes place in case of saints free from passions, from the eleventh stage 'upaśāntakaÈāya' till the thirteenth stage 'sayogakevalī'. The 'īryāpatha' karmas do not have the power to bind with the soul. Subdivisions of influx (āsrava) of 'sāmparāyika' karmas are given next. bfUae;d"kk;kozrfØ;k% iÛÓprq%iÛÓiÛÓ o'kfrla[;k% iwoZL; Hksnk% AA5AA 1bfUnz;kf.k iÛÓo Li'kZu vkfn ik¡p bfUnz;k¡ 1d"kk;k% prq%o Øks/kfn pkj d"kk; 1vozrkfu iÛÓo  glk bR;kfn ik¡p vozr vkSj 1fØ;k% iÛÓ o'kfro lE;DRo vkfn iPphl izdkj dh fØ;k;sa 1la[;k% Hksnk%o bl izdkj dqy 39 Hksn 1iwoZL;o igys (lkEijkf;d) vkÏo ds gSa] vFkkZr~ bu loZ Hksnksa ds }kjk lkEijkf;d vkÏo gksrk gSA The subdivisions of the former – influx (āsrava) of 'sāmparāyika' karmas – are the senses (indriya), the passions (kaÈāya), the vowlessness (avrata) and the activities (kriyā), of five, four, five, and twenty-five kinds, respectively. Here five, etc., are taken respectively with the senses, etc. The senses are five. The passions are four. The vowlessness is of five kinds. The activities are of twenty-five kinds. The five senses (indriya) are touch 236 Tattvārthasūtra (sparśana), taste (rasanā), smell (ghrāõa), sight (cakÈu) and hearing (śrotra). (see sūtra 2-19). The four passions (kaÈāya) are anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha). The five kinds of vowlessness (avrata) are injury (hiÉsā), falsehood (anÃta), stealing (steya), unchastity (abrahma) and attachment-to-possessions (parigraha) which will be explained later. The twenty-five activities (kriyā) are as follows. 1. Worship, etc., of the (true) deity, the preceptor and the Scripture that strengthens right faith is 'samyaktva kriyā'. 2. Due to the rise of wrong-belief (mithyātva), worship, etc., of the (false) deity and others, which perverts right-faith is 'mithyātva kriyā'. 3. The tendency of bodily and other activities for going and coming is 'prayoga kriyā'. 4. The tendency of the ascetic to transgress his vows is 'samādāna kriyā'. 5. The activity of the ascetic that helps in walking carefully (preventing injury) is 'īryāpatha kriyā'. These are five activities. 6. Acting in anger is 'prādoÈikī kriyā'. 7. Attempt of a wicked person to act in evil ways is 'kāyikī kriyā'. 8. The activity of taking weapons that cause injury is 'ādhikaraõikī kriyā'. 9. Causing pain to self or others is 'pāritāpikī kriyā'. 10. Harming vitalities such as life, sense-organs, energy and respiration is 'prāõātipātikī kriyā'. These make up five activities. 11. The desire originating from infatuation to see beautiful forms is 'darśana kriyā'. 12. The desire to touch, again and again, animate objects is 'sparśana kriyā'. 13. Inventing novel objects that assist sensual pleasures is 'prātyāyikī kriyā'. 14. Leaving excrement in places frequented by men, women and animals is 'samantānupātinī kriyā'. 15. Laying the body etc. on the ground without examining or cleaning it is 'anābhoga kriyā'. These, again, are five activities. 16. Doing by one's own hand what should be done by others is 'svahasta kriyā'. 17. According approval to wicked activities is 'nisarga kriyā'. 18. Publicizing sins committed by others is 'vidāraõa kriyā'. 19. Wilful misinterpretation of the Scripture, on rise of the conduct-deluding karmas, when unable to carry out the injunctions 237 vè;k;&6 contained therein is 'ājñāvyāpādikī kriyā'. 20. The indifference to observe the injunctions laid down in the Scripture owing to dishonesty or laziness is 'anākańkÈākriyā'. These five activities pollute the conduct. 21. Indulgence in activities such as piercing, striking, slaughtering, and so on, or feeling delight when these are committed by others is 'prārambha kriyā'. 22. Persevering in one's attachment to worldly objects is 'pārigrāhikī kriyā'. 23. Deceitful practice in regard to knowledge, faith, etc., is 'māyā kriyā'. 24. Corroborating another's wrong belief by praising actions based on it is 'mithyādarśana kriyā'. 25. Not renouncing what should be renounced, owing to the rise of karmas hindering restraint, is 'apratyākhyāna kriyā'. These five activities provide nourishment to influx (āsrva) of karmas. (see also 'Harivańśapurāõa', p. 667-668). The senses, the passions, the vowlessness and the activities are the causes, and the effect is influx (āsrava) of 'sāmparāyika' karmas which lead to the cycle of births and deaths. The threefold activity (yoga) is common to all living beings, except the liberated souls (mukta jīva). Does it mean that there is no difference in the bondage of karmas and the enjoyment of fruit? No, it is not so. Though the activities are found in all living beings, these are of infinite varieties according to the dispositions behind these. This is explained in the next sūtra. rhozeUnKkrkKkrHkkokfèkdj.koh;Zfo'ks"ksH;Lrf}'ks"k% AA6AA 1rhozeUnKkrkKkrHkkokfèkdj.k&oh;Z&fo'ks"ksH;%o rhozHkko] eUnHkko] KkrHkko] vKkrHkko] vf/dj.kfo'ks"k vkSj oh;Zfo'ks"k ls 1rf}'ks"k%o vkÏo esa fo'ks"krk & ghukf/drk & gksrh gSA Influx (āsrava) is differentiated on the basis of 238 Tattvārthasūtra intenseness (tīvra) or mildness (manda) of disposition (bhāva), intentional (jñāta) or unintentional (ajñāta) nature of disposition (bhāva), the substratum (adhikaraõa), and distinct-potency (vīryaviśeÈa) of disposition (bhāva). Owing to the external and internal causes, the disposition (bhāva) may be intense (tīvra) and at other times it may be mild or feeble (manda). One proceeds with the intention of killing a being. This is intentional (jñātabhāva), for it is done knowingly. Another performs the same action out of intoxication or negligence. This is unintentional (ajñātabhāva), as it is done unknowingly. The substratum (adhikaraõa) is the receptacle of the substance. Its energy is its distinct-potency (vīryaviśeÈa). The word 'bhāva' – disposition – is added to all qualifications mentioned. Owing to differences in these causes, the nature of influx (āsrava) differs as difference in the cause (kāraõa) leads to difference in the effect (kārya). The word 'adhikaraõa' – substratum – has not been explained. The word 'adhikaraõa' and its subdivisions are explained next. vfèkdj.ka thokthok% AA7AA 1vf/dj.kao vf/dj.k 1thokthok%o tho vkSj vtho ,sls nks Hksn:i gS_ bldk vFkZ ;g gS fd vkRek esa tks dekZÏo gksrk gS mlesa nks izdkj dk fufeÙk gksrk gS_ ,d tho fufeÙk vkSj nwljk vtho fufeÙkA The substrata (adhikaraõa) are in form of living (jīva) and the non-living (ajīva). 239 vè;k;&6 The characteristic attributes of the soul (the living) and the non-soul (the non-living) have been explained already. If so, why are these mentioned again? It is to indicate specifically that these constitute the substrata (adhikaraõa), and to indicate their special property as substrata (adhikaraõa). What is it? It is their condition of being the instruments of injury (hiÉsā), and so on. It is contended that the soul (the living) and the non-soul (the non-living) are two, and so the dual, and not the plural, should have been used in the sūtra. But it is not so, for the modes (paryāya) of these constitute the substrata. The substance possessed of specific modes (paryāya) is the substratum, and not mere substance. Hence the plural is used. The soul (the living) and the non-soul (the non-living) are the substrata of what? From the context it means that these are the substrata of influx (āsrava). The living (jīva) substratum (adhikaraõa) is described first. vk|a lajEHklekjEHkkjEHk;ksxdrdkfjrkuqerd"kk;& fo'ks"kSfL=kfL=kfL=kÜÓrqÜÓSd'k% AA8AA 1vk|ao igyk vFkkZr~ tho vf/dj.k&vkÏo 1lajEHklekjEHkkjEHk;ksx Ñrdkfjrkuqerd"kk;fo'ks"kS% po lajEHk&lekjEHk&vkjEHk] eu&opu&dk;:i rhu ;ksx] Ñr&dkfjr&vuqeksnuk rFkk Øksèkkfn pkj d"kk;ksa dh fo'ks"krk ls 1f=k% f=k% f=k% prq% ,d'k%o ijLij feykus ls (3  3 3 4 3⁄4 108) Hksn:i gSA The first, living-substratum (jīvādhikaraõa) of influx (āsrava), is of three kinds in terms of planning (saÉrambha), preparation (samārambha) and 240 Tattvārthasūtra commencement (ārambha); of three kinds in terms of (three kinds of) 'yoga'; of three kinds in terms of doing (kÃta), causing it done (kārita) and approval (anumata); of four kinds in terms of (four kinds of) passions (kaÈāya). All these, with their combinations, are of one hundred and eight kinds. Formulating a plan to commit violence, etc., is planning (saÉrambha). Collecting necessary materials for its execution is preparation (samārambha). Commencement of it is 'ārambha'. The threefold activity (yoga) has already been explained as bodily-activity (kāyayoga), speech-activity (vacanayoga) and thought-activity (manoyoga). To perform an action by oneself is doing (kÃta). To get it performed by another is causing it done (kārita). Endorsement of what has been done by another is approval (anumata). Anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha) are the four passions (kaÈāya). The word 'viśeÈa' differentiates one thing from another. It is added to every term: planning, preparation, and so on. The substratum of the living comprises combination of all these – the first of three kinds, the second of three kinds, the third of three kinds, and the fourth of four kinds. The living-substratum (jīvādhikaraõa) due to planning (saÉrambha) is of thirty-six kinds as under: bodily-planning (kāya-saÉrambha) is of twelve kinds: anger-doing-bodily-planning (krodha-kÃta-kāyasaÉrambha), pride-doing-bodily-planning (māna-kÃta-kāyasaÉrambha), deceitfulness-doing-bodily-planning (māyā-kÃta-kāyasaÉrambha), greed-doing-bodily-planning (lobha-kÃta-kāyasaÉrambha), anger-others-bodily-planning (krodha-kārita-kāyasaÉrambha), pride-others-bodily-planning (māna-kārita-kāyasaÉrambha), deceitfulness-others-bodily-planning (māyā-kāritakāya-saÉrambha), greed-others-bodily-planning (lobha-kārita-kāyasaÉrambha), anger-approval-bodily-planning (krodha-anumatakāya-saÉrambha), pride-approval-bodily-planning (māna-anumata241 vè;k;&6 kāya-saÉrambha), deceitfulness-approval-bodily-planning (māyāanumata-kāya-saÉrambha), and greed-approval-bodily-planning (lobha-anumata-kāya-saÉrambha). Similarly, the living-substratum (jīvādhikaraõa) due to speech-planning (vacana-saÉrambha) is of twelve kinds, and due to thought-planning (mana-saÉrambha) too is of twelve kinds. These make up thirty-six. In the same manner, there are thirty-six kinds of the livingsubstratum (jīvādhikaraõa) due to preparation (samārambha), and another thirty-six kinds due to commencement (ārambha). All three add up to one hundred and eight. The term 'ca' is intended to include the subtypes of each of the passions (kaÈāya): that which leads to endless worldly existence (anantānubandhī), that which hinders partial self-discipline (apratyākhyāna), that which hinders complete self-discipline (pratyākhyāna), and that which hinders perfect rightconduct (saÉjvalana). The non-living (ajīva) substratum (adhikaraõa) is described next. fuoZrZukfu{ksila;ksxfulxkZ f}prq£}f=kHksnk% ije~ AA9AA 1ije~o nwljk vthokfèkdj.k vkÏo 1fuoZrZuk f}o nks izdkj dh fuoZrZuk 1fu{ksi prq%o pkj izdkj ds fu{ksi 1la;ksx f}o nks izdkj ds la;ksx vkSj 1fulxkZ f=kHksnk%o rhu izdkj ds fulxZ ,sls dqy 11 Hksn:i gSA The non-living (ajīva) substratum (adhikaraõa) comprises production (nirvartanā), placing (nikÈepa), combining (saÉyoga) and activation (nisarga) of two, four, two, and three kinds, respectively. The word 'param' – the rest – indicates that the sūtra refers to nonliving (ajīva) substratum (adhikaraõa) and not to be understood as 242 Tattvārthasūtra subdivisions of the living (jīva) substratum. 'Nirvartanā' means execution or production. 'NikÈepa' means placing. 'SaÉyoga' means combining. 'Nisarga' means activation. The substratum 'nirvartanā' or production is of two kinds, production of the primary attributes (mūlaguõa nirvartanā) and production of the secondary attributes (uttaraguõa nirvartanā). The first is of five kinds, namely, production of the body, speech, mind, inhalation and exhalation. Making objects of wood, clay, etc., or pictures, comprise the second kind. The substratum 'nikÈepa' or placing is of four kinds. Placing things on the floor without examining for insects, etc., is apratyavekÈita nikÈepādhikaraõa. Placing things without properly cleaning the floor is duÈpramuÈÇa nikÈepādhikaraõa. Placing the books, the water-pot, the body, etc., quickly in a hurry is sahasā nikÈepādhikaraõa. Placing things anywhere without care and not in an orderly fashion is anābhoga nikÈepādhikaraõa. The substratum 'saÉyoga' or combining or mixing is of two kinds. Mixing food, drink, etc., inappropriately is bhaktapāna saÉyogādhikaraõa. Handling and assembling together things and implements without proper discrimination is upakaraõa saÉyogādhikaraõa. The substratum 'nisarga' or activation is of three kinds. Activation of the body is kāyanisargādhikaraõa. Activation of the speech is vacananisargādhikaraõa. Activation of the mind is manonisargādhikaraõa. The non-living (ajīva) substratum (adhikaraõa) of influx (āsrava) is thus described. Influx (āsrava) of karmas, in general, has been explained. Now the causes of influx of specific karmas must be described. What causes influx of the first two kinds of karmas – knowledge-obscuring (jñānāvaraõa) and faith-obscuring (darśanāvaraõa)? rRiznks"kfuÉoekRl;kZUrjk;klknuksi?kkrk Kkun'kZukoj.k;ks% AA10AA 243 vè;k;&6 1rRiznks"k fuÉo ekRl;kZUrjk;klknuksi?kkrk%o Kku vkSj n'kZu ds lEcU/ eas djus eas vk;s gq;s iznks"k] fuÉo] ekRl;Z] vUrjk;] vklknu vkSj mi?kkr ;s 1Kkun'kZukoj.k;ks%o Kkukoj.k rFkk n'kZukoj.k dekZÏo ds dkj.k gSaA Spite against knowledge – pradoÈa, concealment of knowledge – nihnava, non-imparting of knowledge out of envy – mātsarya, causing impediment to acquisition of knowledge – antarāya, disregard of knowledge – āsādana, and disparagement of true knowledge – upaghāta, lead to the influx (āsrava) of knowledge-obscuring (jñānāvaraõa) and faith-obscuring (darśanāvaraõa) karmas. When someone is giving an exposition of true knowledge, which is the means to the attainment of liberation, another person is spiteful and malignant in his attitude towards it. This is spite (pradoÈa). A person seeking knowledge approaches a learned man. But the learned man for some reason or other conceals his knowledge saying that he is ignorant. This is concealment (nihnava) of knowledge. A man is learned. And knowledge is a worthy gift to be given. But out of envy he does not teach others. This is envy (mātsarya). Impediment (antarāya) is placing obstacles in the way of a person acquiring knowledge. Disregard (āsādana) is renouncing by word or deed knowledge taught by another. Blaming true knowledge or calling it false is disparagement (upaghāta). What is the difference between disregard (āsādana) and disparagement (upaghāta)? Lack of veneration or nonappreciation of true knowledge is disregard (āsādana). But disparagement (upaghāta) is condemning true knowledge as false with the idea of destroying it. Thus there is difference between the two. The word 'tad' – 'that' – in the sūtra refers to knowledge and perception. But it is contended that these are not the subjects under discussion, nor have these been mentioned. How, then, can these be indicated by 'that'? 244 Tattvārthasūtra The reply is that it can be done from the point of view of the question. 'What causes influx of knowledgeand perception-obscuring karmas?' is the question. So, from the point of view of the question, 'that' refers to knowledge and perception. It means spite, etc., towards the learned possessed of knowledge and perception, and their means, as these are the basis of knowledge and perception. These (spite, etc.) are the causes of knowledgeand perception-obscuring karmas. It is seen that the same cause can produce several effects. In the same manner, spite, etc., can cause the influx of both knowledgeand perception-obscuring karmas. Or spite, etc., relating to knowledge cause the influx of knowledge-obscuring karmas. And those relating to perception cause the influx of karmas which obscure perception. The causes of the influx of knowledgeand perception-obscuring karmas have been described. The causes of the influx of the feelingproducing (vedanīya) karmas are described next. nq%[k'kksdrkikØUnuoèkifjnsoukU;kReijksHk;& LFkkukU;l}s|L; AA11AA 1vkReijksHk;LFkkukfuo vius esa] ij eas vkSj nksuksa ds fo"k; esa fLFkr 1nq%[k'kksdrkikØUnuo/ifjnsoukfuo nq%[k] 'kksd] rki] vkØUnu] o/ vkSj ifjnsou (vfrlaDys'kiwoZd jksuk&ihVuk) & ;s 1vl}s|L;o vlkrkosnuh; deZ ds vkÏo ds dkj.k gaSA Suffering (duÍkha), sorrow (śoka), agony (tāpa), moaning (ākrandana), injury (vadha) and lamentation (parivedana), in oneself, in others, or in both, lead to the influx (āsrava) of karmas that cause unpleasant-feeling (asātā vedanīya). 245 vè;k;&6 Suffering (duÍkha) is the feeling of pain. The feeling of sadness at the loss or separation of desirable or useful things is sorrow (śoka). The feeling of distress owing to disgrace is agony (tāpa). Moaning (ākrandana) is weeping loudly out of anguish. Injury (vadha) is depriving one of life, the senses, strength or vigour, and respiration. Lamentation (parivedana) is the loud outcry (wailing) of an afflicted person by recalling the achievements of the departed and giving expression to these in order to evoke sympathy in others and secure help to oneself and others. Now, since sorrow (śoka), etc., are only subdivisions of suffering (duÍkha), there is no need to include all these. It is of course true. Still it is desirable or useful to mention a few subdivisions or species belonging to the genus or class to facilitate understanding. When the word 'cow' is not understood, then the particulars such as broken horns, black, white, etc., are mentioned in order to make it understood. Influx caused by suffering is possible in innumerable times the spatial units of the universe. Mention of only 'suffering' (duÍkha) would not have highlighted its numerous subdivisions. Therefore, a few of its subdivisions are mentioned in order to bring home the countless varieties of suffering. Owing to the presence of anger, etc., these may arise in oneself, in others and in both. All these lead to the influx (āsrava) of karmas which cause unpleasant-feeling (asātā vedanīya). If it is so, why should the followers of the Arhat practise and preach to others such things as pulling out the hair, fasting, standing in the sun, and so on? These cause suffering to them and to others. It is true but there is nothing wrong in it. The suffering caused by internal passions, such as anger, alone leads to the influx of karmas which cause unpleasant-feeling (asātā vedanīya). A compassionate surgeon who operates a painful boil on the body of an ascetic free from stings does not attract demerit (pāpa) though, in the process, he causes suffering. The presence of mere external cause (without the presence of passions) does not produce influx (āsrava). In the same way, the ascetic who is restive on seeing great misery of the worldly existence and is determined to destroy its cause, practises what is laid down in the 246 Tattvārthasūtra Scripture with perfect equanimity in order to attain liberation. Since there is no evil feeling or wrath or anger even in the presence of suffering, there is no bondage of demerit. It has been proclaimed: "The implements used in curing the disease are not seen as the causes of pain or pleasure; the person undergoing treatment experiences pain or pleasure. Similarly, the ways and means adopted in traversing the path to liberation are not seen as the causes of pain or pleasure; the person treading the path experiences pain or pleasure." The causes that lead to the influx of karmas which bring about unpleasant-feeling (asātā vedanīya) have been described. Now the causes of the influx of karmas that produce pleasant-feeling (sātā vedanīya) are described. HkwrozR;uqdEiknkuljkxla;ekfn;ksx% {kkfUr% 'kkSpfefr l}s|L; AA12AA 1HkwrozR;uqdEiko izkf.k;ksa ds izfr vkSj ozr/kfj;ksa ds izfr vuqdEik&n;k 1nkuljkxla;ekfn;ksx%o nku] ljkxla;e vkfn ds ;ksx 1{kkfUr% 'kkSpfefro {kkfUr vkSj 'kkSp bR;kfn 1l}s|L;o lkrkosnuh; deZ ds vkÏo ds dkj.k gaSA Compassion (anukampā) towards the living-beings (bhūta) in general and the devout (vratī) in particular, charity (dāna), restraint-with-attachment 1(sarāgasaÉyama), etc. , contemplation on the 1 – These are: restraint-with-attachment (sarāgasaÉyama), restraintcum-non-restraint (saÉyamāsaÉyama), involuntary-dissociation (akāmanirjarā) and childish-austerities (bālatapa). 247 vè;k;&6 aforementioned, equanimity (kÈānti), and purity (śauca) – freedom-from-greed – lead to the influx (āsrava) of karmas that cause pleasant-feeling (sātā vedanīya). Living-beings (bhūta) are those who are born in different conditions of existence owing to the rise of karmas. The devout (vratī) are those who observe the five vows such as non-injury (ahiÉsā). They are the householders, called 'saÉyatāsaÉyata', and the ascetics, called 'saÉyata', who renounce the world. Fellow-feeling for or distress at the sufferings of others, as if these were one's own, is compassion (anukampā). Compassion is towards all living beings in general and to those who practise the five vows in particular. Bestowing gifts on others with the object of benefiting them is charity (dāna). The one who makes an effort to put an end to worldly existence, but has not given up his attachment (rāga), is called 'sarāga'. To restrain oneself from undesirable activities towards living-beings and control one's senses is 'saÉyama' – restraint. The 'saÉyama' – restraint – of one who is with attachment (sarāga), or restraint-with-attachment, is 'sarāgasaÉyama'. 'SaÉyamasaÉyama', 'akāmanirjarā', and 'bālatapa' are also included by the word 'ādi'. 'Yoga' is concentration or application of the mind. The application of the mind in these – compassion (anukampā), charity (dāna), and restraint-withattachment (sarāgasaÉyama), etc. – is intended in the sūtra. Equanimity (kÈānti) is the renunciation of the four passions (kaÈāya) like anger (krodha). Freedom-from-greed is purity (śauca). The word 'iti' in the sūtra indicates 'these types'. Thus, the worship of Lord Arhat and rendering help or service – vaiyāvÃattya – to the young and the old ascetics are also included herein. Though the term livingbeings (bhūta) includes those who observe vows, they are mentioned separately in order to indicate that they deserve compassion chiefly or pre-eminently. All these lead to the influx (āsrava) of karmas that cause pleasant-feeling (sātā vedanīya). The causes of the influx (āsrava) of deluding (mohanīya) karmas are to 248 Tattvārthasūtra be described next. Deluding (mohanīya) karmas are of two kinds, faith-deluding (darśanamohanīya), and conduct-deluding (cāritramohanīya). The causes of the influx of the former are mentioned next. dsofyJqrla?kèkeZnsoko.kZoknks n'kZueksgL; AA13AA 1dsofyJqrla?k/eZnsoko.kZokn%o dsoyh] Jqr] la?k] /eZ vkSj nso dk vo.kZokn (vfo|eku nks"kksa dk izpkj) djuk lks 1n'kZueksgL;o n'kZueksguh; deZ ds vkÏo dk dkj.k gSA Attributing faults to the Omniscient (kevalī), the Scripture (śruta), the congregation of ascetics (saÉgha), the true religion (dharma) and the celestial-beings (deva), leads to the influx (āsrava) of faith-deluding (darśanamohanīya) karmas. Those whose knowledge is without obstruction are the Omniscients (kevalī). They possess perfect knowledge. The most worthy disciples, called gaõadhara, having exceptional brilliance and accomplishment, compose sacred texts that expound the Lord's teachings. These holy texts are the Scripture (śruta). The fraternity of ascetics equipped with the trio of right faith, right knowledge, and right conduct – ratnatraya – is the congregation of ascetics – saÉgha. The religion (dharma) consists in non-injury (ahiÉsā), as expounded in the Scripture. The four orders of celestial-beings (deva) have already been described in Chapter 4. Attributing faults to, or slandering, the great ones described above is 'avarõavāda'. This is the cause of influx of faith-deluding (darśanamohanīya) karmas. Examples of attributing faults – avarõavāda – are: The Omniscients eat morsels of food and conduct themselves like ordinary men. The Scripture recommends 249 vè;k;&6 meat-eating and drinking of wine. The ascetics are base-born and lack in cleanliness, etc. The religion taught by Lord Jina (Tīrthańkara) is devoid of merit; those who follow it will be reborn as demons. The celestial-beings eat meat and drink wine. The causes of the influx of the second variety of deluding (mohanīya) karmas, conduct-deluding (cāritramohanīya), are described now. d"kk;ksn;kÙkhozifj.kkeÜÓkfj=keksgL; AA14AA 1d"kk;ksn;kr~o d"kk; ds mn; ls 1rhozifj.kke%o rhoz ifj.kke gksuk lks 1pkfj=keksgL;o pkfj=k eksguh; ds vkÏo dk dkj.k gSA Intense dispositions induced by the rise of the passions (kaÈāya) cause the influx (āsrava) of conduct-deluding (cāritramohanīya) karmas. The passions (kaÈāya) – anger, pride, deceitfulness and greed – have already been described (sūtra 2-6 and 6-4). Rise is ripening. Intense dispositions owing to the rise of passions (kaÈāya) are the cause of the influx (āsrava) of the conduct-deluding (cāritramohanīya) karmas. Actuating passions in self, engendering passions in others, debasing the conduct of the ascetics, embracing the guise of an ascetic and vows with a distressed mind, and so on, lead to the influx of passions-feeling – kaÈāyavedanīya – karmas. Then there are dispositions that lead to the influx of quasi-passions-feeling – akaÈāyavedanīya – karmas. Ridiculing right conduct, laughing at those in distress or misery, chuckling in wicked sport, excessive prattle and laughter, and so on, cause the influx of laughter – hāsya vedanīya – karmas. Desire for strange pleasures, disrelish of vows and minor vows, and so on, cause the influx of pleasure or liking – rati vedanīya – karmas. Promoting dissatisfaction in others, destroying the pleasures of others, association with the wicked, and so on, lead to the influx of disliking – arati vedanīya – karmas. Bewailing oneself, plunging others into 250 Tattvārthasūtra sorrow, rejoicing at others' lamentation, and so on, cause the influx of sorrow – śoka vedanīya – karmas. Engulfing self with fear, causing fear in others, and so on, lead to the influx of fear – bhaya vedanīya – karmas. Disgust at noble deeds and virtuous conduct, taking interest in slandering, and so on, cause the influx of disgust – jugupsā vedanīya – karmas. Speaking what is untrue, playing tricks upon others, prying into others' faults or weaknesses, intense attachment, and so on, cause the influx of the female-sex-inclination – strī vedanīya – karmas. Slight anger, mildness, contentment with one's wife, and so on, cause the influx of the male-sex-inclination – puruÈa vedanīya – karmas. Great or intense passions, causing injury to concealed parts, assaulting other's wife, and so on, lead to the influx of the neuter-sexinclination – napuÉsaka vedanīya – karmas. The causes of the influx of deluding (mohanīya) karmas have been described. The causes of the influx (āsrava) of life-determining (āyuÍ) karmas will now be mentioned. First the causes of the influx of karmas that give rise to life in which the fruits are experienced till the end is mentioned. càkjEHkifjxzgRoa ukjdL;k;q"k% AA15AA 1càkjEHkifjxzgRoao cgqr vkjEHk vkSj cgqr ifjxzg dk Hkko gksuk lks 1ukjdL;k;qq"k%o ujdk;q ds vkÏo dk dkj.k gSA The influx (āsrava) of karmas which lead to life (āyuÍ) in the infernal regions is caused by dispositions of excessive activity that result in infliction of pain – ārambha – and attachment to possessions – parigraha. 'Ārambha' is activity which causes pain and suffering to the livingbeings. 'Parigraha' is attachment to possessions, namely, entertaining the thought that 'this object is mine'. The adjective 251 vè;k;&6 'excessive' applies to both. Thus, excessive infliction of pain and excessive attachment to possessions cause the influx (āsrava) of lifekarma (āyuÍ) which leads to birth in hell (naraka). Perpetual cruel activity such as killing, appropriating others' wealth, excessive attachment to worldly objects and black (kÃÈõa) thought-colouration (leśyā) with cruel-concentration (raudradhyāna) at the time of death – these cause the influx of life-karma (āyuÍ) which leads to birth in the infernal regions. The influx of life-karma leading to birth in the infernal regions has been described. Now the influx of life-karma causing birth in the animal world must be explained. ek;k rS;ZX;ksuL; AA16AA 1ek;ko ek;k 1rS;ZX;ksuL;o fr;±pk;q ds vkÏo dk dkj.k gSA Deceitfulness (māyā) causes the influx (āsrava) of karmas which lead to life (āyuÍ) in the animal and vegetable world – tiryańca. Deceitful disposition of the soul caused by the particular conductdeluding (cāritramohanīya) karma produces the influx of life-karma which leads to birth in the animal and vegetable world – tiryańca. The preaching of religion from a perverted attitude, lack of good conduct and propriety, desire for cheating others, blue (nīla) and grey (kāpota) thought-colouration (leśyā) with sorrowful-concentration (ārtadhyāna) at the time of death are the varieties of deceitful conduct. The cause of the influx of life-karma leading to birth in the animal and vegetable world has been explained. What is the cause of the influx of life-karma leading to birth as a human being? 252 Tattvārthasūtra vYikjEHkifjxzgRoa ekuq"kL; AA17AA 1vYikjEHkifjxzgRoao vYi vkjEHk vkSj vYi ifjxzgius dk Hkko 1ekuq"kL;o euq";k;q ds vkÏo dk dkj.k gSaA The influx (āsrava) of karmas which lead to life as a human-being (manuÈya) is caused by dispositions of slight activity that result in infliction of pain – ārambha – and attachment to possessions – parigraha. The causes of the influx of karmas which lead to birth in the infernal regions have already been described. The opposites of these cause the influx of karmas which lead to birth as a human being. To elaborate, the following are the causes: humility, gentle disposition, simplicity in behaviour, slight passions (kaÈāya), being free from distressful disposition at the time of death, and so on. Is that all which causes the influx of life-karma leading to birth as a human being? LoHkkoeknZoa p AA18AA 1LoHkkoeknZoao LOkHkko ls gh ljy ifj.kke gksuk 1po Hkh euq";k;q ds vkÏo dk dkj.k gSA Natural mildness (mÃdutā) also leads to the influx (āsrava) of life-karma leading to birth as a human being (manuÈya). The nature of being mild or gentle is mildness or gentleness – mÃdutā or mārdava. To be naturally mild is natural mildness. Natural means 253 vè;k;&6 which comes without teaching or instruction. This natural mildness also leads to the influx of life-karma that causes birth as a human being. Why has this attribute been mentioned separately? It has been mentioned separately as it also leads to the influx of life-karma that leads to birth as a celestial-being. Do these alone (as mentioned in sūtra 17 and 18) cause the influx of life-karma that leads to birth as a human being? No. fuÀ'khyozrRoa p losZ"kke~ AA19AA 1fu%'khyozrRoa po 'khy vkSj ozr dk tks vHkko gS og Hkh 1losZ"kke~o lHkh izdkj dh vk;q ds vkÏo dk dkj.k gSA Non-observance of vows (vrata) and supplementary-vows (śīlavrata) causes the influx (āsrava) of life-karma (āyuÍ) leading to birth among all the four states of existence. The word 'ca' – 'and' – is intended to include what have been referred to. Slight activity that results in infliction of pain – ārambha – and slight attachment to possessions – parigraha – are included herein. Thus, slight ārambha, slight parigraha, non-observance of vows (vrata) and supplementary-vows (śīlavrata) cause the influx (āsrava) of life-karma (āyuÍ) leading to birth among all the four states of existence. Vows (vrata) and supplementary-vows (śīlavrata) are explained later on. The dispositions which prompt non-observance of vows (vrata) and supplementary-vows (śīlavrata) cause the influx of all the four kinds of life-karmas. The word 'sarveÈām' means all the four states of existence – as the infernal being (nāraka), the human (manuÈya), the plant and animal (tiryańca) and the celestial-being (deva). Do these lead to birth in heaven also? Yes. Men and women in 254 Tattvārthasūtra the lands of paradise (bhogabhūmi), without observance of vows (vrata) and supplementary-vows (śīlavrata) are born in heaven after death. What is the cause of the influx of life-karma that leads to birth as a celestial being (deva)? ljkxla;ela;ekla;ekdkefutZjkckyrikafl nSoL; AA20AA 1ljkxla;e la;ekla;ekdkefutZjk ckyrikaflo ljkxla;e] la;ekla;e] vdkefutZjk vkSj ckyri 1nSoL;o ;s nsok;q ds vkÏo ds dkj.k gSaA Restraint-with-attachment (sarāgasaÉyama), restraintcum-non-restraint (saÉyamāsaÉyama), involuntarydissociation (akāmanirjarā) and childish-austerities (bālatapa) cause the influx (āsrava) of life-karma (āyuÍ) leading to birth as a celestial-being (deva). The first two have been explained. Persons confined or bound, or imprisoned are forced to endure hunger, thirst, continence, sleeping on the floor, dirt and distress without any inclination on their part. Still, these lead to dissociation of karmas. This is called involuntary dissociation (akāmanirjarā). 'Bālatapa' is the observance, by a person of perverted faith, of austerities involving unscientific affliction of the body and characterized by fraudulent conduct. These cause the influx of karmas leading to birth in all four orders of celestial beings (deva). Are these alone the cause of the influx of life-karma that leads to birth as celestial beings (deva)? No. 255 vè;k;&6 lE;DRoa p AA21AA 1lE;DRoa po lE;DRo Hkh nsok;q ds vkÏo dk dkj.k gSA vFkkZr~ tks ljkx lE;Xn'kZu gS og Hkh nsok;q ds vkÏo dk dkj.k gSA Right belief (samyaktva) also causes the influx (āsrava) of life-karma (āyuÍ) leading to celestial-birth (deva). The influx (āsrava) of life-karma (āyuÍ) leading to celestial-birth (deva) is supplied from the previous sūtra. Though right belief (samyaktva) is mentioned in general as the cause of the influx of lifekarma (āyuÍ) leading to celestial-birth (deva), it means birth in the heavens (kalpa), commencing from the Saudharma kalpa. How? It is because right belief (samyaktva) is mentioned separately. Does the rule enunciated in the previous sūtra apply uniformly for birth in all classes of deva, without distinction? No. Restraint-with-attachment (sarāgasaÉyama) and restraint-cum-non-restraint (saÉyamāsaÉyama) lead to birth in the heavens (kalpa), commencing from the Saudharma kalpa, for, in the absence of right belief (samyaktva), these do not arise. Hence these two are included herein. The purport is that right belief (samyaktva), even without observance of vows, also causes the influx of life-karma leading to birth as a heavenly (vaimānika) 1deva. The causes of the influx of physique-making (nāma) karmas have to be explained next. First, the influx of inauspicious (aśubha) physiquemaking (nāma) karmas is described. 1 – Hence, persons with right belief (samyaktva), except those whose bondage of life-karma has been accomplished prior to their attainment of right belief, will be reborn among the fourth class of deva – heavenly (vaimānika) – and not among the three lower classes, namely, the residential (bhavanavāsī), the peripatetic (vyantara) and the stellar (jyotiÈka) deva. 256 Tattvārthasūtra ;ksxoØrk folaoknua pk'kqHkL; ukEu% AA22AA 1;ksxoØrko ;ksx esa dqfVyrk 1folaoknua po vkSj folaoknu vFkkZr~ vU;Fkk izorZu 1v'kqHkL; ukEu%o v'kqHk ukedeZ ds vkÏo ds dkj.k gSaA Crooked-activity (yogavakratā) and deception (visaÉvādana) cause the influx of inauspicious (aśubha) physique-making (nāma) karmas. Activity (yoga) has been explained as of three kinds. 'Vakratā' is crookedness, and hence crooked-activity (yogavakratā) is crookedness of activity. 'VisaÉvādana' is deceiving others. Now, the two do not appear to be different. Yes, these appear to be the same. But there is this difference. Crooked-activity (yogavakratā) applies to oneself but deception (visaÉvādana) refers to others, i.e., misleading others. For instance, one is engaged in conduct that leads to heavenly pleasures and liberation. He is asked by another to leave it and get engaged in other unwholesome practices. This is deception (visaÉvādana). These two kinds of activities cause the influx of inauspicious (aśubha) physique-making (nāma) karmas. By the term 'ca' in the sūtra, wrong belief, envy, fickleness of mind, use of wrong weights and measures to benefit oneself, censuring others, praising oneself, etc., are included. What are the causes of the influx of auspicious (śubha) physiquemaking (nāma) karmas? rf}ijhra 'kqHkL; AA23AA 1rf}ijhrao mlls vFkkZr~ v'kqHk ukedeZ ds vkÏo ds tks dkj.k dgs muls foijhr Hkko 1'kqHkL;o 'kqHk ukedeZ ds vkÏo ds dkj.k gSaA 257 vè;k;&6 The opposites of these, namely, straightforward activity and honesty or candour, cause the influx of auspicious (śubha) physique-making (nāma) karmas. The opposites are straightforwardness in one's activities of the body, the speech and the mind, and honesty or integrity. The opposites of those included by the term 'ca' in the previous sūtra must also be taken. Thus, admiring others, reverence towards the virtuous and honouring them, adopting marks of honesty, fear of transmigration, avoidance of negligence, and so on, are included. These constitute the causes of the influx of auspicious (śubha) physique-making (nāma) karmas. Are these alone the causes of physique-making (nāme) karmas, or is there any speciality? Yes. There is the influx of the Tīrthańkara namekarma (nāmakarma), which is the cause of infinite, incomparable majesty and inconceivable splendour and which affects the conquest of the three worlds. If so, let the causes of its influx be enumerated. n'kZufo'kqf1⁄4£ou;lEiÂrk 'khyozrs"ourhpkjks& ¿Hkh{.kKkuksi;ksxlaosxkS 'kfDrrLR;kxrilh lkèkqlekfèkoZS;kòÙ;dj.kegZnkpk;ZcgqJqrizopu& HkfDrjko';dkifjgkf.kekZxZizHkkouk izopuoRlyRofefr rhFkZdjRoL; AA24AA 1n'kZufo'kqf1⁄4%o 1& n'kZufo'kqf1⁄4 1fou;lEiÂrko 2& fou;lEiÂrk 1'khyozrs"ourhpkj%o 3& 'khy vkSj ozrksa esa vufrpkj vFkkZr~ vfrpkj dk u gksuk 1vHkh{.kKkuksi;ksx%o 4& fujUrj Kkuksi;ksx 1laosx%o 5& laosx vFkkZr~ lalkj ls Hk;Hkhr gksuk 258 Tattvārthasūtra 1'kfDrrLR;kxrilho 6&7& 'kfDr ds vuqlkj R;kx rFkk ri djuk 1lk/qlekf/%o 8& lk/qlekf/ 1oS;kòÙ;dj.ke~o 9& oS;kòÙ; djuk 1vgZnkpk;ZcgqJqrizopuHkfDr%o 10&13& vgZr~&vkpk;Z& cgqJqr (mikè;k;) vkSj izopu ('kkÐ) ds izfr HkfDr djuk 1vko';dkifjgkf.k%o 14& vko';d esa gkfu u djuk 1ekxZizHkkouko 15& ekxZ izHkkouk vkSj 1izopuoRlyRoe~o 16& izopuoRlyRo 1bfr rhFkZdjRoL;o ;s lksyg Hkkouk rhFk±dj&ukedeZ ds vkÏo dk dkj.k gSaA The influx (āsrava) of the Tīrthańkara name-karma (nāmakarma) is caused by these sixteen: purity of right faith – darśanaviśuddhi, reverence – vinayasampannatā, observance of vows and supplementary vows without transgression – śīlavratānaticāra, ceaseless pursuit of knowledge – abhīkÈõa jñānopayoga, perpetual fear of the cycle of existence – saÉvega, giving gifts (charity) – tyāga, practising austerities according to one's capacity – tapa, removal of obstacles that threaten the equanimity of ascetics – sādhusamādhi, serving the meritorious by warding off evil or suffering – vaiyāvÃttya, devotion to the Omniscient Lord – arhatbhakti, devotion to the chief preceptors – ācāryabhakti, devotion to the preceptors – bahuśrutabhakti, devotion to the Scripture – pravacanabhakti, practice of the six essential daily duties – āvaśyakāparihāõi, propagation of the teachings of the Omniscient Lord – prabhāvanā, and fervent affection for one's brethren following the same path – pravacanavatsalatva. 259 vè;k;&6 1. Darśanaviśuddhi: Faith in the path to liberation characterized by detachment, as preached by Lord Jina, is purity of faith. Right faith has been described already. It is characterized by eight qualities, freedom from doubt (niÍśańkitatva), freedom from worldly desire (niÍkāńkÈitā), freedom from revulsion (nirvicikitsitatva), freedom from superstitions (amūçhadÃÈÇitā), development of one's spiritual capacity (upabÃńhaõa), ensuring steadiness of right faith and conduct (sthitikaraõa), joy and affection towards those following the path (vātsalya), and propagation of the true path (prabhāvanā). 2. Vinayasampannatā: Reverence is homage to the three-jewels (ratnatraya) which lead to liberation and the preceptors and the rest who initiate others to the path to liberation. 3. Śīlavratānaticāra: Faultless observance, without transgressions, of the vows of noninjury, etc., and the supplementary vows such as giving up anger, etc., which safeguard the vows. 4. AbhīkÈõa jñānopayoga: Incessant cultivation of knowledge of the soul and other categories of substances is ceaseless pursuit of knowledge. 5. SaÉvega: It is the perpetual fear of the cycle of existence, or transmigration. 6. Tyāga: Charity is of three kinds, namely, gift of pure food (āhāradāna), gift of dispelling fear (abhayadāna), and gift of right knowledge (jñānadāna). The giving of these to others according to one's capacity is charity. 7. Tapa: Practising austerities according to one's capacity is voluntary affliction of the body in conformity with the Scripture. 8. Sādhusamādhi: When the treasury is on fire, attempts are made to extinguish it, as it benefits all. Similarly, the ascetic is the seat of rare virtues of vows and minor vows. Hence any obstacles that threaten the equanimity of ascetics are removed. 9. VaiyāvÃttya: When suffering is imminent to the virtuous ascetics, it is warded off by proper methods. 10-13. Arhatbhakti, ācāryabhakti, bahuśrutabhakti, pravacanabhakti: Devotion is the worship of the Omniscient Lord, the chief preceptors, the preceptors, and the Scripture. 14. Āvaśyakāparihāõi: It is performance of the six essential duties at proper times. 15. Prabhāvanā: It is propagation of the teachings of Lord Jina by means of knowledge, austerities, gift, and worship. 16. Pravacanavatsalatva: 260 Tattvārthasūtra It is love and affection, similar to the tender love of the cow for her calf, for one's brethren. These sixteen observances, severally as well as together, are causes of the influx (āsrava) of the name-karma (nāmakarma) which leads to incarnation as the Tīrthańkara. After describing the influx of physique-making karmas, influx of status-determining (gotra) karmas has to be explained. Influx of karmas that cause low-status is dealt with first. ijkRefuUnkiz'kals lnlñxq.kksPNknuks kous p uhpSxksZ=kL; AA25AA 1ijkRe unkiz'kalso nwljs dh  unk vkSj viuh iz'kalk djuk 1lnlñxq.kksPNknuks kous po rFkk nwljs ds izxV xq.kksa dks fNikuk vkSj vius vizxV xq.kksa dks izfl1⁄4 djuk lks 1uhpSxksZ=kL;o uhp xks=kdeZ ds vkÏo ds dkj.k gSaA Censuring others, praising oneself, concealing good qualities present in others and proclaiming noble qualities absent in oneself, cause the influx (āsrava) of karmas which lead to low-status (nīcagotra). Censuring others is to proclaim defects in others, whether existing or not. This is 'paranińdā'. Proclaiming virtues in oneself is praise. This is 'ātmapraśaÉsā'. These are taken respectively, that is censure of others and praise of oneself. The non-manifestation of a thing when there is obstruction is concealment. The manifestation of a thing in the absence of obstruction is proclaiming it. These two are taken respectively, that is concealing existent qualities (in others) – 261 vè;k;&6 sadguõocchādana – and proclaiming non-existent qualities (in oneself) – asadguõodbhāvana. These lead to the influx of karmas which lead to low-status (nīcagotra). What is the cause of the influx of karmas that lead to high-status (uccagotra)? rf}i;Z;ks uhpSòZÙ;uqRlsdkS pksÙkjL; AA26AA 1rf}i;Z;%o ml uhp xks=kdeZ ds vkÏo ds dkj.kksa ls foijhr vFkkZr~ ijiz'kalk] vkRe unk bR;kfn 1po rFkk 1ukspSòZÙ;uqRlsdkSo uezòfÙk gksuk rFkk vuqRlsd & en dk vHkko & lks 1mÙkjL;o nwljs xks=kdeZ vFkkZr~ mPPk xks=kdeZ ds vkÏo ds dkj.k gSaA The opposites of those mentioned in the previous sūtra and humility (namravÃtti) and modesty (anutseka) cause the influx (āsrava) of karmas that lead to high-status (uccagotra). The word 'tad' – 'that' – in the sūtra refers to the causes of the influx of karmas that lead to low-status, just mentioned. 'Viparyaya' are the opposites. What are the opposites? The opposites are censuring oneself, praising others, proclaiming existent qualities (in others), and not proclaiming non-existent qualities (in oneself). Bowing before the virtuous with veneration is humility – namravÃtti or nīcaiÍvÃtti. To be free from pride in spite of possessing knowledge, etc., is modesty – anutseka. To be free from pride means the absence of egotism or haughtiness. These cause influx of karmas that lead to high-status (uccagotra). What is the cause of influx of obstructive (antarāya) karmas? 262 Tattvārthasūtra fo?udj.keUrjk;L; AA27AA 1fo?udj.ke~o nku] ykHk] Hkksx] miHkksx rFkk oh;Z eas fo?u djuk lks 1vUrjk;L;o vUrjk; deZ ds vkÏo dk dkj.k gSA Laying obstacles (vighna) (in way of charity, etc.) is the cause of the influx of obstructive (antarāya) karmas. Charity (dāna), etc., have been explained already (see sūtra 2-4). Laying obstacles in way of these causes influx of obstructive (antarāya) karmas. Now an objection is raised. Spite against knowledge – pradoÈa, concealment of knowledge – nihnava, etc., have been described as specific causes for the influx of knowledgeand perception-obscuring karmas (see sūtra 6-10). Are these specific causes for the influx of particular karmas or common causes for the influx of all karmas without any distinction? If these are admitted to be specific causes, then it will contradict the Scripture, for it is said in the Scripture that the seven karmas – with the exception of lifedetermining (ayuÍ) karma – flow into the souI simultaneously every instant. That will be a contradiction. If, on the other hand, these are considered as common causes, then it is not proper to mention these as specific causes. The justification is this. There is no fixed rule that the enumerated activities will cause bondage of all karmas with regard to space-bondage (pradeśa bandha). But the enumerated activities cause the type of bondage that determines fruition – anubhāga bandha – every instant. Therefore, these have been mentioned separately. ] ] ] 263 vè;k;&6 AA bfr rÙokFkZlw=kkijukeeks{k'kkÐs "k"Bks¿è;k;% lekIr% AA Desisting (virati) from injury (hiÉsā), falsehood (anÃta), stealing (steya), unchastity (abrahma) and attachment-topossessions (parigraha) is the (fivefold) vow (vrata). THE FIVE VOWS C H A P T E R 7  glk¿ùrLrs;kczãifjxzgsH;ks fojfroZzre~ AA1AA 1 glk¿ùrLrs;kczãifjxzgsH;ks fojfr%o  glk] vlR;] pksjh] eSFkqu vkSj ifjxzg (vFkkZr~ inkFkks± ds izfr eeRo:i ifj.keu) & bu ik¡p ikiksa ls (cqf1⁄4iwoZd) fuòÙk gksuk lks 1ozre~o ozr gSA At the beginning of Chapter-5, while describing influx (āsrava), it was said, in general, that virtuous (śubha) activity is the cause of merit (puõya). Now the virtuous (śubha) activity is explained specifically. It has been described in later sūtra(s) that injury (hiÉsā) is severance of vitalities out of passion, and so on. Abstaining from these is called the vow (vrata). The vow (vrata) is a deliberately declared and selfimposed observance. For instance, it can be a declaration in form of 'this must be done' or 'this must not be done'. A contention is raised. The dispositions of injury (hiÉsā), etc., are not permanently present; 1how can these be the factors-of-action (kāraka) that are dislodged 1 – Factors-of-action (kāraka) are of six kinds: 1) the doer (kartā), 2) the activity (karma), 3) the instrument (karaõa), 4) the bestowal (saÉpradāna), 5) the dislodgement (apādāna), and 6) the substratum (adhikaraõa). Each of these is of two kinds: empirical sixfold factors-ofaction (vyavahāra ÈaÇkāraka) and transcendental sixfold factors-of-action (niścaya ÈaÇkāraka). (see 'Pravacanasāra', p. 21-23). 264 Tattvārthasūtra (apādāna)? The answer is that in desisting from these dispositions deliberately, there is permanence in dislodgement. Hence these become the factors-of-action (kāraka) that are dislodged (apādāna). Let us take the following example. A man desists from virtue. He reflects that virtue is difficult to be practised and its fruit is imaginary, that is, a matter of faith only. In the same manner, another man who is far-sighted reflects as follows. The thoughts of injury, etc., are the causes of sin or demerit. And those who indulge in sinful activities are punished here itself by the king and his authorities, and are also subjected to suffering later (in the next world). Thus, with his discriminating knowledge, he desists from injury, etc. Therefore, when the person desists from such activities using intellect or discrimination, it is appropriate to attribute permanence to dislodgement (apādāna), which is a factor-of-action (kāraka). The word 'desisting' (abstaining) is added to every one of the terms – desisting from injury, desisting from falsehood, desisting from stealing, desisting from unchastity, and desisting from attachment-topossessions. Non-injury is mentioned first as it is the most important of the vows. Just as the surrounding fence protects the corn, similarly, truth, etc., safeguard the vow of non-injury (ahiÉsā). From the point of view of 'sāmāyika cāritra' (see sūtra 9-18) – equanimity or concentration of mind wherein one desists from all harmful activities – the vow is one. And from the standpoint of reinitiation (chedopasthapanā cāritra) the same vow is spoken of as fivefold, as mentioned here. Now, is it not improper to describe non-injury, etc., as the causes of the influx (āsrava), as these are included in the causes of stoppage (saÉvara)? Self-control (gupti) and regulation-of-activities (samiti) are mentioned as the causes of stoppage (saÉvara) of influx (see sūtra 9-2). Also, among the ten moral virtues or discipline – dasa dharma – self-restraint (saÉyama) is included; and self-restraint (saÉyama) must include the vow (vrata). But there is no contradiction. There the reference is to the dissociation (nivÃtti) aspect of the stoppage (saÉvara) of influx (āsrava) which is characterized by abstinence. Here it is the indulgence (pravÃtti) aspect of active life that is 265 vè;k;&7 emphasized. When violence, falsehood, stealing, unchastity and attachment are discontinued, non-violence, truth, non-stealing, chastity and detachment are practised. And it facilitates stoppage (saÉvara) of influx (āsrava) through self-control (gupti), and so on. The ascetic who practises the vows easily stops the influx (āsrava). Hence the vows are mentioned here separately. Now, should not the sixth minor-vow (aõuvrata) of abstaining from eating at night be added here? No. It is included among observances for the vow of noninjury (ahiÉsā). These are enumerated later (see sūtra 7-4). Among these is mentioned the practice of examining the food before eating to see that there are no organisms in it – ālokitapānabhojana. This encompasses abstaining from eating at night. The subdivisions of the fivefold vow (vrata) are now given. ns'kloZrks¿.kqegrh AA2AA ozr ds nks Hksn gaS & 1ns'kr% v.kq%o mijksDr  glkfn ikiksa ls ,dns'k fojfr lks v.kqozr vkSj 1loZr% egrho loZns'k fojfr lks egkozr gSA The vow is of two kinds, minor-vow (aõuvrata) and greatvow (mahāvrata), from the abstinence (virati) being partial or complete. The word 'deśa' refers to partial. The word 'sarva' refers to complete. Desisting or abstinence (virati) is supplied from the previous sūtra. These are taken respectively. Partial abstinence is a minor-vow (aõuvrata), and complete abstinence is a great-vow (mahāvrata). Each vow is of these two kinds. The practise of these vows with vigilance dispels suffering, just as an excellent medicine cures disease. For what purpose and in what manner should the vows be practised or observed? 266 Tattvārthasūtra For the sake of strengthening the vows (vrata), there are five observances (bhāvanā) for each of these. rRLFkS;kZFk± Hkkouk% iÛÓ iÛÓ AA3AA 1rRLFkS;kZFk±o mu ozrksa dh fLFkjrk ds fy;s 1Hkkouk% iÛÓ iÛÓo izR;sd ozr dh ik¡p&ik¡p Hkkouk;sa gSaA (Hkkoksa dk ckj&ckj vuq'khyu djuk lks Hkkouk gSA) In order to strengthen the vows, five observances (contemplations) – bhāvanā – for each of the vows (vrata) must be ascertained. If so, what are the observances for the vow of non-injury (ahiÉsā)? Control of speech – vacanagupti, control of thought – manogupti, regulation of movement – īryāsamiti, care in taking and placing things or objects – ādānanikÈepaõasamiti, and examining food and drink – ālokitapānaokÄ~euksxqIrh;kZnkufu{ksi.klfeR;kyksfdrikuHkkstukfu iÛÓ AA4AA 1okÄ~euksxqIrh;kZnkufu{ksi.klfeR;kyksfdrikuHkkstukfuo opuxqfIr& opu dks jksduk] euksxqfIr& eu dh izòfÙk dks jksduk] bZ;kZ lfefr& pkj gkFk tehu ns[kdj pyuk] vknkufu{ksi.k lfefr& thojfgr Hkwfe ns[kdj lko/kuh ls fdlh oLrq dks mBkuk&/juk vkSj vkyksfdrikuHkkstu& ns[kdj&'kks/dj Hkkstu&ikuh xzg.k djuk 1iÛÓo ;s ik¡p v glk ozr dh Hkkouk;sa gSaA 267 vè;k;&7 bhojana, are the five observances (bhāvanā) for the vow of non-injury (ahiÉsā). These are the five observances for the vow of non-injury (ahiÉsā). What are the observances for the second vow of truthfulness (satya)? ØksèkyksHkHkh#RogkL;izR;k[;kukU;uqohfpHkk"k.ka p iÛÓ AA5AA 1Øks/yksHkHkh#RogkL;izR;k[;kukfuo Øks/izR;k[;ku] yksHkizR;k[;ku] Hkh#RoizR;k[;ku] gkL;izR;k[;ku (vFkkZr~ Øks/ dk R;kx djuk] yksHk dk R;kx djuk] Hk; dk R;kx djuk] gkL; dk R;kx djuk) 1vuqohfpHkk"k.ka po vkSj 'kkÐ dh vkKkuqlkj funksZ"k opu cksyuk 1iÛÓo ;s ik¡p lR;ozr dh Hkkouk;sa gSaA Giving-up (pratyākhyāna) these four: anger (krodha), greed (lobha), fearfulness (bhīrutva) and jest (hāsya), and speaking only faultless words – anuvīcibhāÈaõa – are the five observances (bhāvanā) for the vow of truthfulness (satya). These are the five observances (bhāvanā) for the vow of truthfulness (satya). Speaking only faultless words is anuvīcibhāÈaõa. What are the observances for the vow of non-stealing (acaurya)? The next sūtra describes the observances. 268 Tattvārthasūtra 'kwU;kxkjfoeksfprkoklijksijksèkkdj.kHkS{;'kqf1⁄4& lèkekZfolaoknk% iÛÓ AA6AA 1'kwU;kxkjfoeksfprkoklijksijksèkkdj.kHkS{;'kqf1⁄4& lèkekZfolaoknk%o 'kwU;kxkjokl& ioZrksa dh xqiQk] ò{k dh iksy bR;kfn futZu LFkkuksa esa jguk] foeksfprkokl& nwljksa ds }kjk NksM+s x;s LFkku esa fuokl djuk] ijksijksèkkdj.k& fdlh LFkku ij jgrs gq;s nwljksa dks u gVkuk rFkk ;fn dksbZ vius LFkku esa vkos rks mls u jksduk] HkS{;'kqf1⁄4& 'kkÐkuqlkj fHk{kk dh 'kqf1⁄4 j[kuk vkSj lèkekZfolaokn& lk/£e;ksa ds lkFk ^;g esjk gS*] ^;g rsjk gS* ,slk Dys'k u djuk] 1iÛÓo ;s ik¡p vpkS;Zozr dh Hkkouk;sa gSaA Residence in a solitary place – śūnyagārāvāsa, residence in a deserted habitation – vimocitāvāsa, causing no hindrance to others – paroparodhākaraõa, acceptance of clean food – bhaikÈyaśuddhi, and not bickering with the fellow monks – sadharmāvisaÉvāda, are the five observances (bhāvanā) for the vow of non-stealing (acaurya). Living in vacant or unoccupied places such as a cave, a hill, the hollow of a tree, etc., is śūnyagārāvāsa. Living in places, such as a house vacated by others, is vimocitāvāsa. Living in a manner that causes no hindrance to others is paroparodhākaraõa. Living on clean food, free from organisms as laid down in the Scripture, is bhaikÈyaśuddhi. Not bickering with those following the same path with utterances like 'this is mine,' or 'that is yours,' is sadharmāvisaÉvāda. These are the five observances for the vow of non-stealing (acaurya). What are the observances for the fourth vow of continence or chastity (brahmacarya)? 269 vè;k;&7 ÐhjkxdFkkJo.krUeuksgjkaxfujh{k.kiwoZjrkuqLej.k& ò";s"VjlLo'kjhjlaLdkjR;kxk% iÛÓ AA7AA 1ÐhjkxdFkkJo.kR;kx%o fÐ;ksa esa jkx c<+kus okyh dFkk lquus dk R;kx 1rUeuksgjkaxfujh{k.kR;kx%o muds euksgj vaxksa dks fuj[kdj ns[kus dk R;kx 1iwoZjrkuqLej.kR;kx%o vozr voLFkk esa Hkksxs gq, fo"k;ksa ds Lej.k dk R;kx 1ò";s"VjlR;kx%o dkeo/Zd xfj"B jlksa dk R;kx vkSj 1Lo'kjhjlaLdkjR;kx%o vius 'kjhj ds laLdkjksa dk R;kx 1iÛÓo & ;s ik¡p cãp;Z ozr dh Hkkouk;asa gSaA Renunciation (tyāga) of these – listening to stories that incite attachment for women, looking at the beautiful forms of women, recalling former sexual pleasures, delicious food that stimulates amorous desire, and adornment of the body – constitutes the five observances (bhāvanā) for the vow of chastity (brahmacarya). The word 'renunciation' (tyāga) is added to each of these, that is, renunciation of listening to stories inciting attachment for women, renunciation of the sight of beautiful women, and so on. These are the five observances for the vow of chastity (brahmacarya). What are the observances for the fifth vow of non-attachment (aparigraha)? euksKkeuksKsfUae;fo"k;jkx}s"kotZukfu iÛÓ AA8AA 1euksKkeuksKsfUae;fo"k;jkx}s"kotZukfuo Li'kZu vkfn ik¡pksa bfUnz;ksa ds euksK vkSj veuksK fo"k;kasa ds izfr jkx vkSj }s"k dk R;kx djuk 1iÛÓo lks ik¡p vifjxzgozr dh Hkkouk;sa gSaA 270 Tattvārthasūtra Giving up attachment (rāga) and aversion (dveÈa) for agreeable (manojña) and disagreeable (amanojña) objects of the five senses constitutes five observances (bhāvanā) for the vow of non-attachment (aparigraha or ākiÉcanya). Renouncing attachment (rāga) and aversion (dveÈa) in the presence of agreeable and disagreeable objects of the senses – touch (sparśana), etc. – constitute the five observances for the vow of non-attachment (aparigraha or ākiÉcanya). The observances for strengthening the vows have been described. Are there other contemplations also with regard to injury, etc., which lead to steadiness in practising the vows? Yes. Contemplations with regard to the opposites also are to be practised.  glkfnf"ogkeq=kkik;ko|n'kZue~ AA9AA 1 glkfn"kqo  glk vkfn ik¡p ikiksas ls 1bg veq=ko bl yksd eas rFkk ijyksd esa 1vik;ko|n'kZue~o vik; vkSj vo| dk n'kZu & vFkkZr~ nq%[k] vkifÙk] Hk; rFkk  u|xfr dh & izkfIr gksrh gS] ,slk ckjEckj fpUrou djuk pkfg;sA It is worthwhile to contemplate that injury (hiÉsā), etc., lead to calamity (apāya) and reproach (avadya) in this world and in the next. Calamity (apāya) wrecks activities which lead to prosperity and bliss. Reproach (avadya) is censure (nińdā). One must contemplate that injury (hiÉsā), etc., are nothing but calamity (apāya) and reproach 271 vè;k;&7 (avadya). The blemishes of injury (hiÉsā), etc., lead to calamity (apāya) and reproach (avadya) in this life and in the next. This is now explained. Injury (hiÉsā) – He who commits violence or hiÉsā is always agitated and afflicted, and is actuated by a sense of animosity. He is subjected to pain, imprisonment and suffering in this world. And, after death, he takes an inauspicious birth. He is censured by all. It is, therefore, good to give up injury (hiÉsā) or violence. Falsehood (anÃta) – The person who speaks lies becomes untrustworthy. In this world he is meted out punishment such as the cutting off of the tongue. He is also subjected to torture by the vindictive persons who have been afflicted by his lies. After death, he is plunged into a miserable rebirth, and is despised by all. Hence it is good to renounce falsehood (anÃta). Stealing (steya) – The thief, intent on depriving others of their possessions, is condemned by all. In this world he is beaten, given blows, put in bonds, and subjected to mutilation of hand, leg, ear, tongue, upper lip, and so on. His property is confiscated. And after death he takes an inauspicious birth and becomes despicable. Therefore it is good to desist from stealing (steya). Unchastity (abrahma) – The mind of the unchaste person is ever agitated by lustful passion and amorous excitement. As the infatuated wild elephant, tricked by the female elephant, loses control over self and suffers blows, bonds and other torments, the same is the situation of the person agitated by lustful passion. Being infatuated, he is unable to discriminate between the good and the evil. And he is not able to do anything right or proper. Due to his lustful intercourse with other women, in this life itself, he is subjected to hatred and enmity, mutilation of the genital, blows, bonds and confiscation of property. After death, he takes a low birth and becomes despicable. Therefore it is good to desist from incontinence or unchastity (abrahma). Attachment-to-possessions (parigraha) – The man with possessions is assailed by robbers, just as the vulture with a piece of meat in its beak is attacked by other birds. He also contracts many evils in the course of his efforts to earn and safeguard wealth. Like the fire which consumes any quantity of fuel, he does not find contentment with any amount of 272 Tattvārthasūtra wealth. As he is subjugated by greed (lobha), he pays no heed to what ought to be done and what ought not to be done. After death, he takes a mean birth, and is also despised as an avaricious person. Therefore it is good to desist from attachment-to-possessions (parigraha). In this way, the consequences, such as calamity and reproach, of injury (hiÉsā), etc., should be contemplated. The second contemplation relating to injury (hiÉsā), etc., is now mentioned. nq%[keso ok AA10AA 1oko vFkok ;s  glkfnd ik¡p iki 1nq%[kesoo nq%[k:i gh gSa & ,slk fopkjukA Or, it should be contemplated that injury (hiÉsā), etc., are nothing but suffering. It should be contemplated that injury, etc., are nothing but suffering. How are these nothing but suffering? These are nothing but suffering being the cause of suffering. For instance, by overlaying the effect (kārya) in the cause (kāraõa), we say that food is life. Similarly we say that wealth is life, as wealth begets food, and food sustains life. So also injury, etc., are the causes of karmas which produce unpleasantfeeling (asātāvedanīya). And unpleasant-feeling (asātāvedanīya) is the cause of suffering. Thus, injury (hiÉsā), etc., are figuratively referred to as suffering. That injury (hiÉsā), etc., are suffering only is adduced by one's own experience as well as of others. Now, how can all these be said to be suffering when sensual-pleasures are seen to be providing happiness? But what sensual-pleasures provide is not happiness; it only relieves pain for the moment, as scratching in the case of a person suffering from itch or scabies. 273 vè;k;&7 The next sūtra describes other observances (bhāvanā) or contemplations. eS=khizeksndk#.;ekè;LF;kfu p lÙoxq.kkfèkd& fDy';ekukfous;s"kq AA11AA 1lÙos"kq eS=kho izk.khek=k ds izfr fuoSZj cqf1⁄4 1xq.kkf/ds"kq izeksnao vf/d xq.kokuksa ds izfr izeksn (g"kZ) 1fDy';ekus"kq dk#.;aao nq%[kh&jksxh thoksa ds izfr d#.kk vkSj 1vfous;s"kq ekè;LF;ao gBkxzgh feF;kn`f"V thoksa ds izfr ekè;LF; Hkkouk & ;s pkj Hkkouk;sa v glkfn ik¡p ozrksa dh fLFkjrk ds fy;s ckjEckj fpUrou djus ;ksX; gSaA Benevolence (maitrī) towards all living-beings (sattva), joy (pramoda) at the sight of the virtuous (guõādhika), compassion and sympathy (kāruõya) for the afflicted (kliśyamāna), and tolerance (mādhyasthya) towards the insolent and ill-behaved (avineya) are the other observances. The desire that others should be free from suffering and pain is benevolence (maitrī). Fervent affection as well as veneration in the presence of the virtuous (guõādhika) is joy (pramoda). The disposition to render assistance to the afflicted is compassion (kāruõya). Tolerance (mādhyasthya) or unconcern is freedom from attachment and revulsion based on desire and aversion. Those who take birth in several kinds of yoni and die, owing to the ripening of inauspicious karmas, are the living beings (sattva or jīva). The virtuous (guõādhika) are those in whom right knowledge, etc., abound. The afflicted (kliśyamāna) are those who suffer from anguish and distress 274 Tattvārthasūtra on rise of the karmas that produce unpleasant-feeling (asātāvedanīya). The ill-behaved (avineya) are those who don't listen to the reality of substances and fail to adopt virtues. Benevolence, etc., must be practised towards living beings and others respectively – that is, benevolence towards all living beings, devotion towards the virtuous, compassion towards the tormented, and unconcern towards the indecorous and insolent persons. He who conducts himself in this manner is able to practise non-injury (ahiÉsā) and other vows (vrata) to perfection. Some other objects of contemplation are described. txRdk;LoHkkokS ok laosxoSjkX;kFkZe~ AA12AA 1laosxoSjkX;kFkZe~o laosx vFkkZr~ lalkj dk Hk; vkSj oSjkX; vFkkZr~ jkx&}s"k dk vHkko djus ds fy;s 1txr~dk;LoHkkokS oko Øe ls lalkj vkSj 'kjhj ds LoHkko dk fpUrou djuk pkfg;sA In order to cultivate fright at the misery of worldly existence – saÉvega – and detachment to worldly objects – vairāgya – the nature of the universe – jagatsvabhāva – and the nature of the body – kāyasvabhāva – should also be contemplated. The nature of the universe – jagatsvabhāva – is contemplated thus: the universe is eternal without beginning and end. It resembles the caneseat, the cymbal and the drum. In this universe the living beings have been roaming about, enduring misery in womb after womb, in the beginningless cycle of births and deaths, from infinite time past. Nothing is permanent here. Life is as uncertain as the bubbles that 275 vè;k;&7 float on the water. And riches which beget sensual-pleasures are evanescent like the clouds and the lightning. By contemplating thus on the nature of the universe, fright at the misery of worldly existence is cultivated. The nature of the body – kāyasvabhāva – is contemplated thus: the body is transitory, the cause of suffering and pain, worthless and unclean. By contemplating thus on the nature of the body, the inclination for sensual-pleasures is destroyed, and the attitude of detachment to worldly objects – vairāgya – is cultivated. Therefore, the nature of the universe and the body must be contemplated. The vow (vrata) has been described as desisting from injury (hiÉsā), etc. But specific activities that constitute injury (hiÉsā), etc., have not been mentioned. Now these are explained one after another. First injury (hiÉsā) is defined. izeÙk;ksxkRizk.kO;ijksi.ka  glk AA13AA 1izeÙk;ksxkr~o d"kk;&jkx&}s"k vFkkZr~ v;Rukpkj (vlko/kuh&izekn) ds lEcU/ ls vFkok izeknh tho ds eu&opu&dk; ;ksx ls 1izk.kO;ijksi.kao tho ds Hkko&izk.k dk] nzO;&izk.k dk vFkok bu nksuksa dk fo;ksx djuk lks 1 glko  glk gSA The severance of vitalities (prāõa) due to the activity of the soul tinged with passionate disposition – pramattayoga – is injury (hiÉsā). 'Pramāda' connotes the state of the soul with passions (kaÈāya). The disposition of the soul with 'pramāda' is called 'pramatta'. The activity (yoga) of such a soul is 'pramattayoga'. The ten vitalities or life-principles (prāõa) are the five senses, and so on (see sūtra 2-14, 276 Tattvārthasūtra p. 78). Severance of these vitalities (all the ten vitalities are not present in all living beings) is called injury (hiÉsā). It is wicked as it causes pain and suffering to the living beings. The qualifying phrase 'activity of the soul tinged with passionate disposition' – pramattayoga – is intended to indicate that mere severance of the vitalities is not wicked. It has been said, "Even with the severance of life one is not stained with the sin of injury." Again it has been said, "The ascetic who observes diligently the fivefold regulation of activities (samiti) does not cause bondage even if he has caused injury to the living beings." From the spiritual standpoint, just as infatuation (mūrcchā) is called attachment-to-possession (parigraha), the disposition of the soul tinged with attachment (rāga) is the cause of injury (hiÉsā). Now, it has been admitted in the Scripture that mere passionate attitude, even without the severance of vitalities, constitutes injury (hiÉsā) – "A person following right conduct, due to the absence of passions like attachment, does not commit the slightest of injury (hiÉsā) although he may have occasioned severance of vitalities. Infatuated by passions like attachment, when a person acts carelessly, he commits injury (hiÉsā), whether the living being is killed or not." Yes, it is true. But there is no inconsistency in this. In case of the person tinged with passionate disposition – pramattayoga – there is the severance of life-principles, at least in thought. It has been said thus in the Scripture – "He who is tinged with passionate disposition causes injury (hiÉsā) to himself by himself. Whether injury (hiÉsā) is caused to other living beings or not is immaterial." Injury (hiÉsā) has been defined. What is the definition of falsehood (anÃta) mentioned next to injury (hiÉsā)? vlnfHkèkkueùre~ AA14AA (izekn ds ;ksx ls) 1vlnfHk/kuao thoksa dks nq%[knk;d vFkok feF;k:i opu cksyuk lks 1vùre~o vlR; gSA 277 vè;k;&7 Speaking what is not commendable – asat – is falsehood (anÃta). The word 'sat' connotes 'to laud'. What is not laudable is 'asat'. Speaking what is not laudable is falsehood (anÃta). To speak about something that does not exist is falsehood (anÃta). 'ãta' is truth. What is not 'Ãta' is falsehood (anÃta). What is not laudable? That which causes pain and suffering to the living beings is not commendable. It does not matter whether it refers to the actual fact or not. It has already been said that the other vows are intended to safeguard the vow of non-injury (ahiÉsā). Therefore, it must be taken that words that lead to injury constitute falsehood (anÃta). Stealing (steya), which is mentioned next to falsehood (anÃta), is now defined. vnÙkknkua Lrs;e~ AA15AA (izekn ds ;ksx lss) 1vnÙkknkuao fcuk nh gqbZ fdlh Hkh oLrq dks xzg.k djuk lks 1Lrs;e~o pksjh gSA Taking anything that is not given is stealing (steya). 'Ādāna' means 'to take'. Taking anything which is not given is 'adattādana'. This has been called stealing or 'steya'. If so, the letting in or taking in of karmic and quasi-karmic particles would tantamount to stealing, as these are not given by anybody. No, it is not the case. The convention regarding stealing is that it refers only to things in which 'giving' or 'taking' apply. How does it follow? It is implied by the use of the term 'adatta' or 'not given'. Even then, when the ascetic moves about for food, he enters roads and gateways; that should constitute 278 Tattvārthasūtra stealing. No. That does not constitute stealing as these are left free for anyone to pass through. The ascetic does not enter private roads and gateways which are closed and are not left free. Further, 'pramattayogāt' – 'out of passion' – is supplied from the earlier sūtra. It implies that taking of anything 'out of passion' is stealing. And there is no passion in the ascetic who passes through the streets. It follows that activity actuated by impure dispositions is stealing (steya), whether external objects are taken or not. The fourth vow of unchastity (abrahma) is defined now. eSFkqueczã AA16AA 1eSFkqueczão tks eSFkqu gS lks vczã vFkkZr~ dq'khy gSA Copulation (maithuna) is unchastity (abrahma). The desire of the man and the woman to touch and embrace each other owing to the rise of the conduct-deluding (cāritramohanīya) karmas is called 'mithuna' and the resulting activity is called 'maithuna'. Not all activities of the man and the woman together are 'maithuna'; only the activities prompted by sexual desire are 'maithuna'. Reference in the texts to the desire of a mare and a stallion indicate the same thing. Moreover 'out of passion' is supplied. By that only the action of a couple leading to sexual pleasure is included and not all activities. That which leads to enhancement of virtues like non-injury (ahiÉsā) is chastity (brahma). The opposite of this is unchastity (abrahma). What is it? It is copulation. Copulation promotes injury (hiÉsā), etc. He who indulges in copulation causes injury to immobile and mobile beings. He utters falsehood, takes away things not given, and accumulates possessions, both living (cetana) and non-living (acetana). 279 vè;k;&7 The fifth vow, namely, attachment-to-possessions (parigraha), is defined next. ewPNkZ ifjxzg% AA17AA 1ewPNkZ ifjxzg%o tks ewPNkZ gS lks ifjxzg gSA Infatuation (mūrcchā) is attachment-to-possessions (parigraha). What is 'mūrcchā' or infatuation? 'Mūrcchā' is the activity relating to the acquisition and safeguarding of external possessions such as the cow, the buffalo, the jewels and the pearls, and also internal possessions like attachments (rāga) and desires. Now, conventionally the word 'mūrcchā' is used to denote fainting or swooning. Why should it not mean fainting here? Yes, it is true. The verb 'mūrcch' is used in the general sense of insensibility. What is mentioned in general applies to the particular also. The general meaning implies the particular meaning also. This is the section dealing with attachment. And the particular meaning of 'mūrcch', i.e., infatuation or delusion, is applicable here. A contention is raised. Accepting this particular meaning entails that only the internal possessions should be included and not the possession of external things. It is true. Of course, the internal thoughts only are included as being important. Even in the absence of external things, the disposition that 'this is mine' constitutes infatuation (parigraha). Further, a doubt is raised. If only the internal thought – 'this is mine' – constitutes infatuation (parigraha) then knowledge (jñāna), etc., would also fall under infatuation since knowledge is considered as 'this is mine', like the disposition of attachment (rāga). But it is not so. The phrase 'out of passion' is supplied from the earlier sūtra. So the passionless person, possessed of right faith, knowledge and conduct, being free from 280 Tattvārthasūtra delusion (moha) is free from infatuation (mūrcchā). Further, knowledge, etc., being the inherent-nature (svabhāva) of the soul, are not fit to be cast off. So these are not infatuation (mūrcchā). On the other hand, desire, etc., are fit to be cast off as these are the effects of karmas and contrary to the nature of the soul. So attachment to these is infatuation (mūrcchā). Infatuation or attachment is at the root of all evils. Only in the presence of the idea that 'this is mine' does the man proceed to safeguard his possession. In safeguarding it, violence is bound to result. For its sake he utters falsehood. He also commits theft and attempts copulation. And this results in various kinds of pain and suffering in the infernal regions. He, who realizes thus the evils of injury (hiÉsā), etc., and the merits of non-injury (ahiÉsā), etc., is vigilant in observing the vows (vrata). He gets to what stage? fuÀ'kY;ks ozrh AA18AA 1ozrho ozrh tho 1fu%'kY;%o 'kY; jfgr gh gksrk gSA The votary (vratī) is free from stings (śalya). The thing that causes pain is called 'śalya'. A thorn, a sting or similar sharp thing that causes pain to the body, is called a 'śalya'. In this sūtra, the word 'śalya' refers to dispositions that cause bodily and mental agony. Just as the sting causes pain to the body, the karmagenerated harmful dispositions cause bodily and mental pain and, therefore, called 'śalya', figuratively. This is of three kinds, the sting of deceit – māyā, the sting of desire for enjoyment or pleasure – nidāna, and the sting of perverse attitude or wrong belief – mithyādarśana. He who is free from these three kinds of stings is called a votary without stings – niÍśalya vratī. Now it is contended thus. 'A person who is free 281 vè;k;&7 from stings is niÍśalya and one who observes vows is called a votary (vratī). But a person free from stings is not fit to be called a votary. For instance, a man who is carrying a staff cannot be said to carry an umbrella.' The reply is this. The votary (vratī) is one who is characterized by both the attributes, namely, being free from stings, and observing vows. The one who has not renounced the stings (śalya) but observes vows (vrata) cannot be called a votary (vratī). What is meant is that the votary (vratī) is the one who observes vows (vrata) after first renouncing the stings (śalya). For instance, a person is said to be rich in cows when he has plenty of milk and ghee (clarified butter). He cannot be said to be rich in cows in the absence of milk and ghee, even if he has several cows. So also, even if a person observes vows, he cannot be called a votary if he is not free from stings. He who is free from stings and observes vows is a votary (vratī). The subdivisions are given below. vxk;ZuxkjÜÓ AA19AA 1vxkjho vxkjh vFkkZr~ lkxkj (x`gLFk) 1vuxkj% po vkSj vuxkjh vFkkZr~ x`gR;kxh (eqfu) bl izdkj ozrh ds nks Hksn gSaA uksV& egkozrksa dks ikyus okys eqfu vuxkjh dgykrs gSa vkSj ns'kozr dks ikyus okys Jkod lkxkjh dgykrs gSaA The householder – agārī – and the homeless ascetic – anagārī – are the two kinds of votaries (vratī). What is built for shelter is 'agāra'. Thus, 'agāra' is a home. He who has 'agāra' is the householder – agārī. He for whom there is no home is the homeless ascetic – anagāra. Thus, there are two classes of votaries, the householder – agārī – and the homeless ascetic – anagārī. Now there is 282 Tattvārthasūtra a contention. The ascetics, who stay in vacant habitations, temples, etc., would become 'agārī'. And the laymen who leave home and stay in the woods for some reason, without renouncing sensual-pleasures, would become 'anagārī'. But it is not so. What is intended is the psychical home – the 'bhāvāgāra'. Owing to the rise of the conductdeluding (cāritramohanīya) karmas, a person's thoughts are not turned away from home. This is called the psychical home – the 'bhāvāgāra'. He who has it is a householder, even if he lives in a forest. The ascetic is free from such thoughts and so he is a homeless ascetic even if he lives in a home. Again, it is argued that the householder – agārī – cannot be a votary (vratī) as he observes vows only partially. But it is not so. The householder also is a votary from certain points of view. As an illustration, though a man lives in his home or remains in his bed-chamber, he says, "I live in the town." So, even a person who observes partial vows is called a votary from certain points of view (naigama, saÉgraha and vyavahāra naya). Does partial observance of vows by the householder – agārī – mean the observance of one or two of the five vows? No, it is not so. The householder – agārī – observes all the five vows, albeit partially. The householder votary – agārī – is explained further. v.kqozrks¿xkjh AA20AA 1v.kqozr%o v.kqozr] vFkkZr~ ,dns'k ozr] /kjus okyk lE;Xn`f"V tho 1vxkjho vxkjh (lkxkj) gSA The one who observes minor-vows (aõuvrata) is a householder – agārī. The word 'aõu' indicates smallness. He whose vows are of minor nature is called a householder with minor vows – agārī. Why are his 283 vè;k;&7 vows called of minor nature? It is because it is not possible for him to desist from all sins, like injury (hiÉsā), completely. If so, what does he desist from? He desists from injury (hiÉsā) to the beings with two or more senses – trasa jīva – hence, he observes the first of the minor vows – ahiÉsāõuvrata. The householder refrains from speaking lies, attributable to faults like fondness (sneha) and delusion (moha), and potent cause of the destruction of his home or village; this is his second minor vow of speaking the truth – satyāõuvrata. Out of the fear of punishment by the king or thinking that it may hurt someone, the householder certainly refrains from taking things not given to him. Moreover, his attraction for anything not given to him is reduced and thus he is said to observe the third minor vow of non-stealing – acauryāõuvrata. His desire for sexual union with other (not one's own wife) married or unmarried women becomes extinct; this is the fourth minor vow of renouncing other women – parastrītyāga aõuvrata. He limits his possessions, like riches, corn and land, of his own accord; this is the fifth minor vow of limiting possessions – parigrahaparimāõa aõuvrata. Are these the only peculiarities of the householder, or are there others also? fnXns'kkuFkZn.Mfojfrlkekf;dizks"kèkksioklksiHkksx& ifjHkksxifjek.kkfrfFklafoHkkxozrlaiÂÜÓ AA21AA 1po vkSj fiQj og 1fnXns'kkuFkZn.Mfojfrlkekf;dizks"kèkksiok& lksiHkksxifjHkksxifjek.kkfrfFklafoHkkxozrlaiÂ%o fnXozr] ns'kozr rFkk vuFkZn.Mozr (;s rhu xq.kozr)] lkekf;d] izks"k/ksiokl] miHkksx&ifjHkksx ifjek.k rFkk vfrfFklafoHkkxozr (;s pkj f'k{kkozr) lfgr Hkh gksrk gS] vFkkZr~ ozr/kjh Jkod ik¡p v.kqozr] rhu xq.kozr vkSj pkj f'k{kkozr & bu ckjg ozrksa lfgr gksrk gSA 284 Tattvārthasūtra The householder with minor-vows (aõuvrata) is also equipped with these supplementary vows: withdrawing from activity with regard to the direction – digvirati, withdrawing from activity with regard to the country – deśavirati, withdrawing from purposeless sin – anarthadaõçavirati, periodic concentration – sāmāyikavrata, fasting at regular intervals – proÈadhopavāsavrata, limiting consumable and non-consumable things – upabhogaparibhogapaimāõavrata, and partaking of one's food after feeding the ascetic – atithisaÉvibhāgavrata. The word 'virati' – withdrawing from – is added to each of the first three. Thus, it should be read as withdrawing from the direction – digvirati, withdrawing from the country or region – deśavirati, and withdrawing from purposeless sinful activity – anarthadaõçavirati. These three are called 'guõavrata' as the word 'vrata' is added on to every one of these. Further, the vow of concentration – sāmāyikavrata, fasting at regular intervals – proÈadhopavāsavrata, limiting consumable and non-consumable things – upabhogaparibhogapaimāõavrata, and partaking of one's food after feeding the ascetic – atithisaÉvibhāgavrata, are the other supplementary vows which are called 'śikÈāvrata'. The householder who observes all these seven vows, besides, of course, the five minor vows mentioned already, is called 'viratāvirata', i.e., the one who observes abstinence as well as non-abstinence. It is explained as follows. The directions are east, west, and so on (the eight corners of the compass with the upward and the downward make up ten). Taking a resolve not to participate in activities beyond set limits in the directions, fixing the boundaries with well-known mountains, rivers, villages, towns, etc., is the vow of abstinence with regard to direction – digvirati. Since there is no injury (hiÉsā) caused by the householder to oneor more-sensed living beings beyond the fixed boundaries, he is supposed to observe great 285 vè;k;&7 vows – mahāvrata – in the area outside his limited area of activity. Though there may be opportunity for gain outside his limited area, he does not direct his thoughts there. Thus he curbs his desire or greed (lobha). The region determined by villages, and so on, is the country or province. Desisting from activity outside the chosen country is the vow of abstinence with regard to the country – deśavirati. As in the previous instance, the householder practising this vow is supposed to observe great vows – mahāvrata – beyond his country. The activity which leads to sin without any advantage to self or others is purposeless sin – anarthadaõça. Withdrawing from such activity is to be free from purposeless sin – anarthadaõçavirati. Purposeless sin is of five kinds, namely, evil thought – apadhyāna, preaching of sin – pāpopadeśa, negligent activity – pramādācarita, giving of hurtful things – hiÉsāpradāna, and listening to undesirable stories – aśubhaśruti. Wishing how others may suffer from victory and defeat, punishment, bondage, mutilation, confiscation of their possessions, and so on, is evil thought – apadhyāna. Speaking evil words which incite others to cause suffering to animals, to pursue commerce and activities causing injury to the living beings, and so on, is preaching of sin – pāpopadeśa. Cutting trees, digging the earth, sprinkling water, and so on, without any purpose, is negligent activity – pramādācarita. Giving hurtful things, such as poison, thorn, weapon, fire, rope, whip and stick, is the fourth kind of purposeless sin, i.e., giving of hurtful things – hiÉsāpradāna. Listening to or narrating stories which provoke injury, lust, etc., is the fifth kind, i.e., listening to undesirable stories – aśubhaśruti. The preposition 'sam' means 'to become one'. For instance, ghee merges – becomes one – with the thing mixed. To merge or become one is 'samaya'. That, which has oneness as its object, is 'sāmāyika'. Thus, to become one with the self is 'sāmāyika'. For the time and within the place of his concentration, the householder practising 'sāmāyika' observes great vows – mahāvrata – since he is free from minute (sūkÈma) and gross (sthūla) injury (hiÉsā), and other demerits. It is argued that, in that case, the householder should be deemed having 286 Tattvārthasūtra perfect restraint – sakalasaÉyama. But it is untenable as there is the rise of the karmas which destroy complete restraint. In that case he should not be called as observing great vows – mahāvrata. No. He is called as observing great vows – mahāvrata – figuratively. It is like the generality says figuratively that the auspicious month 'caitra' prevails year-round for the royal household. The word 'proÈadha' refers to the holy days in the lunar month. Abstaining from the pleasures of the five senses, and dwelling in the self in deep concentration is fasting (upavāsa). It means giving up the four kinds of food. Fasting during 'proÈadha' is 'proÈadhopavāsa'. That is, fasting on the eighth and the fourteenth days of the lunar cycle. The fasting householder discards bodily upkeep, such as bath, perfume, garlands and ornaments, and spends time in a sacred place like the abode of a saint, a temple, or earmarked lonely apartment. He spends time listening to or making others listen to the holy discourses and contemplating on the contents of the Scripture, while refraining from all worldly activities (ārambha). Consumable things – upabhoga – are foods, drinks, perfumes, garlands of flowers, and so on, which can be enjoyed only once. Bedspreads, garments, ornaments, beds, chairs, houses, carriages, cars, and so on, are non-consumable things – paribhoga – as these can be enjoyed repeatedly. A limit is placed by the householder on possession of these things of upabhoga and paribhoga; this is called upabhogaparibhogapaimāõavrata. The householder who desires to avoid gross injury – trasahiÉsā – must abstain from honey, meat and wine, permanently. He must also renounce things like flowers of 'ketakī' and 'arjuna', ginger, radish, etc., which are seats of infinite organisms and are fit to be called infinite-bodied (anantakāya). Very little advantage is derived from these in spite of considerable injury (hiÉsā) caused. With regard to cars, carriages, ornaments, etc., the householder decides what is desirable and what is not. And thus he renounces the things undesirable for a limited period or for lifetime, according to his capacity. 287 vè;k;&7 He who moves from place to place without transgressing his selfcontrol (saÉyama) is called the guest (atithi). Or, the guest (atithi) is one who comes on any date without prior intimation. Four things are offered to the guest – food, implements, medicine and shelter. Faultless food must be offered by the householder to the genuine ascetic treading the path to liberation and earnest in practising restraint (saÉyama), with a pure heart. Implements, such as the Scripture, which promote right faith, and so on, must be presented to him. Proper medicine must be arranged for. Shelter must also be provided with great devotion. The term 'ca' – 'and' – at the end of the sūtra is intended to include the householder's duty mentioned next. ekj.kkfUrdha lYys[kuka tksf"krk AA22AA rFkk og (ozr/kjh Jkod) 1ekj.kkfUrdhao ekj.kkfUrd 1lYys[kukao lYys[kuk dk 1tksf"krko izhfriwoZd lsou djus okyk gksrk gSA Futher, the householder adopts, with a sense of contentment, the practice of dispassionately abandoning his body – 'sallekhanā' – at the end of his life. The loss of the senses and the vitalities at the end of one's duration of life – āyuÍ – that is the result of one's own modifications (pariõāma), is death (maraõa). The end refers to the particular state of existence. That state which has death as its end is 'maraõānta'. That which has 'maraõānta' as its object is 'māraõantikī'. To emaciate the body and the passions in the proper manner is 'sallekhanā'. This means that the physical body and the internal passions (kaÈāya) are emaciated in the proper manner by abandoning their sources gradually at the approach of death. The householder observes sallekhanā at the end of his life. Shouldn't the word 'sevitā' – adoption – be used instead of 'joÈitā' in 288 Tattvārthasūtra the sūtra? 'JoÈitā' implies that the householder observes sallekhanā with a sense of contentment. Hence 'sevitā', though clear in meaning, is not used. Without willingness, sallekhanā cannot be imposed on anyone. When there is a sense of contentment, the householder adopts sallekhanā by himself. It is argued that sallekhanā is suicide since it involves voluntary severance of vitalities (prāõa). No, it is not suicide. In sallekhanā there are no associated faults due to negligence (pramāda). It has been said earlier that the severance of vitalities (prāõa) due to the activity of the soul tinged with passionate disposition – pramattayoga – is injury (hiÉsā). (see sūtra 7-13). The householder without 'pramāda' is without faults like attachment (rāga). Only the person who kills himself by means of poison, weapon, etc., swayed by attachment (rāga), aversion (dveÈa) or delusion (moha), commits the crime of suicide. But he who embraces holy death observing sallekhanā is free from attachment (rāga), etc. Hence in no way does he commit the crime of suicide. It has been said by Lord Jina: "Certainly, non-manifestation of faults like attachment (rāga) is noninjury (ahiÉsā) and manifestation of such faults is injury (hiÉsā)." Further, nobody welcomes death. As an example, the merchant engaged in sale, purchase and storage of various commodities does not welcome the destruction of his storehouse. If any reason for its destruction arises, he tries his best to safeguard the storehouse. But if its destruction is imminent he tries to save from ruin at least the commodities. Similarly, the householder engaged in acquiring the commodities of vows and supplementary vows does not desire the ruin of the receptacle of these virtues, namely, the body. But when the body faces danger, he tries to avert it in a righteous manner, without violating his vows. In case it is not possible to avert the danger to the body, it makes sense that he tries to safeguard his vows at least. How can such an effort be called suicide? It has been said that the votary (vratī) is free from stings (śalya). Wrong-belief (mithyādarśana) also is a sting (śalya). Therefore, the votary who is a right-believer (samyagdÃÈÇi) ought to be free from 289 vè;k;&7 stings. Is the right-believer (samyagdÃÈÇi) votary free from transgressions? It is clarified that sometimes, owing to delusion (moha), the following transgressions do occur in case of the right-believer (samyagdÃÈÇi). 'kadkdka{kkfofpfdRlk¿U;n`f"Viz'kalklaLrok% lE;Xn`"Vsjfrpkjk% AA23AA 1'kadkdka{kkfofpfdRlk¿U;n`f"Viz'kalklaLrok%o 'kadk] dka{kk] fofpfdRlk] vU;n`f"V dh iz'kalk vkSj vU;n`f"V dk laLro & ;s ik¡p 1lE;Xn`"Vs% vfrpkjk%o lE;Xn`f"V ds vfrpkj gSaA Doubt in the teachings of Lord Jina – śańkā, desire for worldly enjoyment – kāńkÈā, repugnance or disgust at the afflicted – vicikitsā, admiration for the knowledge and conduct of the wrong-believer – anyadÃÈÇipraśaÉsā and praise of the wrong-believer – anyadÃÈÇisaÉstava, are the five transgressions of the right-believer (samyagdÃÈÇi). Qualities like freedom from doubt – niÍśańkitva – etc., have been explained earlier in 'darśanaviśuddhi...' (see sūtra 6-24). Doubt, etc., are the opposites of those qualities. What is the distinction between admiration (praśaÉsā) and praise (saÉstava)? Admiration (praśaÉsā) is attributing knowledge and conduct to the wrong-believer (mithyādÃÈÇi) in one's own thought. Expression of existent or nonexistent qualities in the wrong-believer (mithyādÃÈÇi) is praise (saÉstava). This is the difference between the two. Now, eight qualities have been mentioned for right belief (samyagdarśana). Should not the transgressions be eight? No, it is not necessary. The author lays down five transgressions each for the primary vows and 290 Tattvārthasūtra the supplementary vows. Hence, here also he mentions only five transgressions; the transgressions of admiration (praśaÉsā) and praise (saÉstava) encompass the other transgressions. The transgressions of the right-believer (samyagdÃÈÇi) have been mentioned. Are there any transgressions for the vows and the supplementary vows also? Yes. The number of transgressions for these is indicated in the next sūtra. ozr'khys"kq iÛÓ iÛÓ ;FkkØee~ AA24AA 1ozr'khys"kqo ozr vkSj 'khyksa esa Hkh 1;FkkØeao vuqØe ls izR;sd esa 1iÛÓ iÛÓo ik¡p&ik¡p vfrpkj gSaA There are five transgressions for each of the vows (vrata) and the supplementary-vows (śīlavrata). The compound 'vrataśīleÈu' means with regard to the vows (vrata) and the supplementary-vows (śīlavrata). It is contended that the inclusion of the supplementary-vows (śīlavrata) is unnecessary as these are implied in the vows (vrata). But it is not unnecessary. The idea is to highlight the specifics too which safeguard the primary vows (vrata) of non-injury (ahiÉsā), etc. The word 'śīla' in the sūtra indicates the inclusion of the supplementary-vows (śīlavrata) such as abstaining from the direction – digvirati. Since this section refers to the conduct of the householder, the five transgressions for each of his vows (vrata) and supplementary-vows (śīlavrata) are mentioned. Now the transgressions of the vow of noninjury (ahiÉsā) are described. 291 vè;k;&7 cUèkoèkPNsnkfrHkkjkjksi.kkÂikufujks/k% AA25AA 1cUèkoèkPNsnkfrHkkjkjksi.kkÂikufujks/k%o cU/] o/] Nsn] vf/d Hkkj yknuk vkSj vÂ&iku dk fujks/ djuk & ;s ik¡p v glk.kqozr ds vfrpkj gSaA Binding – bandha, beating – vadha, mutilating limbs – cheda, overloading – atibhārāropaõa, and withholding food and drink – annapānanirodha, are the five transgressions of the first minor vow of non-injury (ahiÉsāõuvrata). Creating obstruction in the movement of the living being, as it wishes to move, is binding – bandha. The word 'vadha' in the sūtra does not mean killing or severance of vitalities as these have already been renounced on adoption of the vow of non-injury (ahiÉsā). What 'vadha' means here is beating with a stick, a whip or a cane. Mutilation – cheda – is cutting off of limbs such as the ear and the nose. Overloading – atibhārāropaõa – is loading an animal or a human being with more weight than what can reasonably be carried. Withholding food and drink – annapānanirodha – is denying these to the animal when it is hungry and thirsty. These five are the transgressions of the minor vow of non-injury – ahiÉsāõuvrata. feF;ksins'kjgksH;k[;kudwVys[kfØ;kU;klkigkj& lkdkjeU=kHksnk% AA26AA 1feF;ksins'kjgksH;k[;kudwVys[kfØ;kU;klkigkjlkdkjeU=k& Hksnk%o feF;ksins'k] jgksH;k[;ku] dwVys[kfØ;k] U;klkigkj vkSj lkdkjea=kHksn & ;s ik¡p lR;k.kqozr ds vfrpkj gaSA 292 Tattvārthasūtra Perverted teaching – mithyopadeśa, divulging what is done in secret – rahobhyākhyāna, writing falsely – kūÇalekhakriyā, misappropriation – nyāsāpahāra, and proclaiming others' thoughts – sākāramańtrabheda – are the five transgressions of the second minor vow of truthfulness (satyāõuvrata). Perverted teaching – mithyopadeśa – is misdirecting another who is on path to self-attainment and salvation, or to deceive him through false teaching. Divulging what is done in secret – rahobhyākhyāna – is revealing what has been done in secret by a couple. Writing falsely – kūÇalekhakriyā – is forgery or preparing false records in order to cheat someone. Prompted by others, one falsely affirms what has not been said or done by another. Misappropriation – nyāsāpahāra – is taking for oneself gold and other things entrusted to one's care by another. When a person deposits certain things with another, and later on, by mistake, asks for less than what he had deposited, the other person confirms it and takes the rest for himself. Proclaiming others' thoughts – sākāramańtrabheda – is guessing others' thoughts by their posture, facial expression, etc., and proclaiming these out of envy. These are the five transgressions of the minor vow of truthfulness (satyāõuvrata). Lrsuiz;ksxrnkârknkufo#1⁄4jkT;kfrØeghukfèkd& ekuksUekuizfr:idO;ogkjk% AA27AA Lrsuiz;ksx & pksjh ds fy;s pksj dks izsj.kk djuk ;k mldk mik; crkuk bR;kfn] rnkârknku & pksj ls pqjkbZ gqbZ oLrq dks xzg.k djuk] fo#1⁄4jkT;kfrØe & jkT; dh vkKk ds fo#1⁄4 pyuk] 293 vè;k;&7 ghukfèkd&ekuksUeku & nsus&ysus ds ck¡V rjktw vkfn de&T;knk j[kuk vkSj izfr:idO;ogkj & dherh oLrq esa de dher dh oLrq feykdj nwljksa dks Bxuk & ;s vpkS;kZ.kqozr ds vfrpkj gaSA Prompting another to steal – stenaprayoga, receiving stolen goods – stena āhÃtādāna, buying against the law – viruddharājyātikrama, using false weights and measures – hīnādhikamānonmāna, and deceiving others with artificial or imitation goods – pratirūpakavyavahāra, are the five transgressions of the third minor vow of nonstealing (acauryāõuvrata). Prompting a person to steal, prompting him to do so through another, or approving of the theft, is the first transgression – stenaprayoga. The second – stena āhÃtādāna – is receiving stolen goods from a person whose action has neither been prompted nor approved by the recipient. This is a transgression as the goods have been taken otherwise than by just means. Buying against the law – viruddharājyātikrama – is to buy and sell contraband goods and not following the law in trade and commerce. Cheating others by use of false weights and measures in order to obtain more and give less is the fourth transgression – hīnādhikamānonmāna. Deceiving others with artificial gold, synthetic diamonds, and so on, is the fifth transgression – pratirūpakavyavahāra. These five are the transgressions of the third minor vow of non-stealing (acauryāõuvrata). ijfookgdj.ksRofjdkifjx`ghrk¿ifjx`ghrk& xeukuÄØhMkdkerhozkfHkfuos'kk% AA28AAõ 294 Tattvārthasūtra ijfookgdj.k & nwljs ds iq=k&iqf=k;ksa dk fookg djuk&djkuk] bRofjdkifjx`ghrkxeu & ifr&lfgr O;fHkpkfj.kh fÐ;ksa ds ikl vkuk&tkuk] ysu&nsu j[kuk] jkxHkko iwoZd ckr&phr djuk] bRofjdk¿ifjx`ghrkxeu & ifr&jfgr O;fHkpkfj.kh Ðh (os';kfn) ds ;gk¡ vkuk&tkuk] ysu&nsu vkfn dk O;ogkj j[kuk] vuÄØhMk & õ vuaxØhM+k vFkkZr~ dkelsou ds fy;s fuf'pr~ vaxksa dks NksM+dj vU; vaxksa ls dkelsou djuk] vkSj dkerhozkfHkfuos'k & dkelsou dh rhoz vfHkyk"kk] ;s ik¡p czãp;kZ.kqozr ds vfrpkj gaSA Bringing about others' marriage – paravivāhakaraõa, intercourse with an unchaste married woman – itvarikā parigÃhītāgamana, cohabitation with a harlot – itvarikā aparigÃhītāgamana, perverted sexual practice – anańgakrīçā, and excessive sexual-desire – kāmatīvrābhiniveśa – are the five transgressions of the fourth minor vow of contentment with one's wife (svadārasańtoÈa aõuvrata). Marriage – 'vivāha' – consists in taking a woman for wife. The marriage of others is 'paravivāha'. Bringing about or causing the marriage of others – paravivāhakaraõa – is the first transgression. The one whose nature is moving around is 'itvarī'. The woman who likes to go to other men is 'itvarikā' – a contemptible adulteress. 'ParigÃhītā' is a married woman. 'AparigÃhītā' is a harlot without a husband. Cohabitation with 'parigÃhītā' is itvarikā parigÃhītāgamana. Cohabitation with 'aparigÃhītā' is itvarikā aparigÃhītāgamana. Sexual intercourse by other than the generative organ is a perverted practice – anańgakrīçā. The last is excessive sexual-desire – kāmatīvrābhiniveśa. These are the five transgressions of the minor vow of contentment with one's wife (svadārasańtoÈa aõuvrata). 295 vè;k;&7 {ks=kokLrqfgj.;lqo.kZèkuèkkU;nklhnkldqI;& izek.kkfrØek% AA29AA 1{ks=kokLrqizek.kkfrØek%o {ks=k vkSj jgus ds LFkku ds ifjek.k dk mYYka?ku djuk 1fgj.;lqo.kZizek.kkfrØek%o pk¡nh vkSj lqo.kZ ds ifjek.k dk mYya?ku djuk 1/u/kU;izek.kkfrØek%o /u (i'kq vkfn) rFkk /kU; ds ifjek.k dk mYYka?ku djuk 1nklhnklizek.kkfrØek%o nklh vkSj nkl ds ifjek.k dk mYYka?ku djuk rFkk 1dqI;izek.kkfrØek%o oÐ] crZu vkfn ds ifjek.k dk mYYka?ku djuk & ;s ik¡p vifjxzg v.kqozr ds vfrpkj gSaA Exceeding the limits set by oneself with regard to cultivable land and houses – kÈetra-vāstu, gold and silver coins and ornaments – hiraõya-suvarõa, cattle and corn – dhana-dhānya, female and male servants – dāsī-dāsa, and clothes and utensils – kupya, are the five transgressions of the fifth minor vow of limiting possessions (parigrahaparimāõa aõuvrata). 'KÈetra' means the land in which corn is grown. 'Vāstu' is habitation or place of residence. 'Hiraõya' means stamped coins of precious metals. 'Suvarõa' means gold ornaments, etc. 'Dhana' is wealth in form of cows, and so on. 'Dhānya' denotes corn such as rice and wheat. 'Dāsīdāsa' means men and women servants. 'Kupya' means silk and cotton cloth, silken garments, sandalwood paste, etc. Utensils are also included. The householder takes a resolve: "With regard to these, my possessions shall be only so much and not above this limit." Exceeding the set limits with regard to these five – kÈetra-vāstu, hiraõya-suvarõa, dhana-dhānya, dāsī-dāsa, and kupya – out of excessive greed 296 Tattvārthasūtra constitute five transgressions of the minor vow of limiting possessions (parigrahaparimāõa aõuvrata). The transgressions of the vows have been described. Now the transgressions of the supplementary vows are described. ÅèokZèkfLr;ZXO;frØe{ks=kòf1⁄4LèR;Urjkèkkukfu AA30AA 1ÅèoZO;frØeo e;kZnk ls vf/d ÅapkbZ okys LFkyksa esa tkuk] 1v/%O;frØeo e;kZnk ls uhps (d¡qvk] [kku vkfn) LFkkuksa esa mrjuk] 1fr;Zd~O;frØeo e;kZnk ds vfrfjÙkQ xqiQk vkfn esa tkuk] 1{ks=kòf1⁄4o dh gqbZ e;kZnk dk ifjek.k c<+k ysuk vkSj 1LèR;Urjk/kuo {ks=k dh e;kZnk dks Hkwy tkuk & ;s ik¡p fnXozr ds vfrpkj gSaA Transgressing (vyatikrama) the limits set in the directions, namely, upward (ūrdhva), downwards (adhaÍ), and transverse (tiryag), enlarging boundaries in the accepted directions – kÈetravÃddhi, and forgetting the boundaries set – smÃtyantarādhāna, are the five transgressions of the supplementary vow of abstaining from activity with regard to the direction – digvirativrata. Exceeding the limit set with regard to the direction, is a transgression. This, in short, is of three kinds – transgression upwards – ūrdhvavyatikrama, transgression downwards – adhovyatikrama, and transgression in transverse direction – tiryagvyatikrama. Examples of these three transgressions are climbing a mountain, descending into a well and entering a cave, respectively. Enlarging the boundaries in the 297 vè;k;&7 accepted directions out of greed is the fourth transgression, called kÈetravÃddhi. This transgression may be due to negligence, infatuation or attachment. Forgetting the limits set is the fifth transgression, called smÃtyantarādhāna. These five are the transgressions of the supplementary vow of abstaining from activity with regard to the direction – digvirativrata. vku;uisz";iz;ksx'kCn:ikuqikriqñxy{ksik% AA31AA 1vku;uo e;kZnk ls ckgj dh pht dks eaxkuk] 1isz";iz;ksxo e;kZnk ls ckgj ukSdj vkfn dks Hkstuk] 1'kCnkuqikro [kk¡lh] 'kCn vkfn ls e;kZnk ds ckgj thoksa dks viuk vfHkizk; le>k nsuk] 1:ikuqikro viuk :i vkfn fn[kkdj e;kZnk ds ckgj ds thoksa dks b'kkjk djuk vkSj 1iqñxy{ksik%o e;kZnk ds ckgj dadj] iRFkj vkfn isaQddj vius dk;Z dk fuokZg dj ysuk & ;s ik¡p ns'kozr ds vfrpkj gSaA Sending for something outside the country of one's resolve – ānayana, commanding someone there to do thus – preÈyaprayoga, indicating one's intentions by sounds – śabdānupāta, by showing oneself – rūpānupāta, and by throwing clod, etc. – pudgalakÈepa, are the five transgressions of the supplementary vow of abstaining from activity with regard to the country – deśavirativrata. Ānayana is ordering someone to bring something from a country outside the mental resolve. Commanding someone, "Do this," outside the limit is preÈyaprayoga. Making known one's intentions to someone outside the mental resolve by signs such as coughing, grunting, etc., is 298 Tattvārthasūtra śabdānupāta. Showing oneself up to someone outside the mental resolve is rūpānupāta. Signalling to someone outside the mental resolve by throwing clod, etc., is pudgalakÈepa. These are the five transgressions of the supplementary vow of abstaining from activity with regard to the country – deśavirativrata. dUniZdkSRdqP;ekS[k;kZleh{;kfèkdj.kksiHkksx& ifjHkksxkuFkZD;kfu AA32AA 1dUniZo jkx ls gkL;lfgr vf'k"V opu cksyuk] 1dkSRdqP;o 'kjhj dh dqps k djds vf'k  opu cksyuk] 1ekS[k;Zo /` rkiwoZd cgqr T;knk cksyuk] 1vleh{;kf/dj.ko fcuk iz;kstu eu] opu] dk; dh izòfÙk djuk vkSj 1miHkksxifjHkksxkuFkZD;o Hkksx rFkk miHkksx ds inkFkks± dk vko';drk ls vf/d laxzg djuk & ;s ik¡p vuFkZn.Mozr ds vfrpkj gSaA Vulgar jokes – kandarpa, vulgar jokes accompanied by gesticulation – kautkucya, garrulity – maukharya, unthinkingly indulging in too much action – asamīkÈyādhikaraõa, and keeping too many consumables and nonconsumables – upabhogaparibhogānarthakya, are the five transgressions of the supplementary vow of withdrawing from purposeless sin – anarthadaõçavirativrata. Employing vulgar language mixed with laughter out of excessive attachment (rāga) is kandarpa. The same accompanied by undesirable gesticulation is kautkucya. Indulging in meaningless and unrestrained talk out of self-importance is maukharya. Indulging in too much action without considering the object is asamīkÈyādhi299 vè;k;&7 karaõa. Accumulation of consumable and non-consumable objects beyond one's needs is upabhogaparibhogānarthakya. These are the five transgressions of the supplementary vow of abstaining from purposeless sin – anarthadaõçavirativrata. ;ksxnq"izf.kèkkukuknjLèR;uqiLFkkukfu AA33AA 1;ksxnq"izf.k/kuo eu lEcU/h ifj.kkekas dh vU;Fkk izòfÙk djuk] opu lEcU/h ifj.kkeksa dh vU;Fkk izòfÙk djuk] dk; lEcU/h ifj.kkeksa dh vU;Fkk izòfÙk djuk] 1vuknjo lkekf;d ds izfr mRlkg jfgr gksuk] 1LèR;uqiLFkkuo ,dkxzrk ds vHkko dks ysdj lkekf;d ds ikB vkfn Hkwy tkuk & ;s ik¡p lkekf;d f'k{kkozr ds vfrpkj gSaA Misdirected threefold activity – yogaduÈpraõidhāna – of the body (kāya), the speech (vacana) and the mind (mana), lack of earnestness – anādara, and fluctuation of thought – smÃtyanupasthāna, are the five transgressions of the supplementary vow of periodic concentration – sāmāyikavrata. Activity (yoga) has already been explained as of three kinds. Transgressions are actions tending to evil; these also are of three kinds, vicious bodily activity – kāyayogaduÈpraõidhāna, vicious speech-activity – vacanayogaduÈpraõidhāna and vicious mentalactivity – manoyogaduÈpraõidhāna. Lack of earnestness during concentration is anādara. Fluctuation of thought during concentration is smÃtyanupasthāna. These are the five transgressions of the supplementary vow of periodic concentration – sāmāyikavrata. 300 Tattvārthasūtra vizR;osf{krkizek£trksRlxkZnkulaLrjksiØe.kkuknj& LèR;uqiLFkkukfu AA34AA 1vizR;osf{krkizek£trksRlxkZnkulaLrjksiØe.kkuknjLèR;uqiLFkkukfuo fcuk ns[kh] fcuk 'kks/h Hkwfe esa ey&ew=kkfn {ksi.k djuk_ fcuk ns[ks] fcuk 'kks/s iwtu ds midj.k xzg.k djuk_ fcuk ns[ks] fcuk 'kks/s tehu ij pVkbZ] oL=k vkfn fcNkuk_ Hkw[k vkfn ls O;kdqy gks vko';d /eZ&dk;Z mRlkg&jfgr gksdj djuk_ vko';d /eZ&dk;ks± dks Hkwy tkuk & ;s ik¡p izks"k/ksiokl f'k{kkozr ds vfrpkj gSaA Performing these three activities, excreting – utsarga, taking of objects – ādāna, and spreading mats and garments – saÉstara, without inspecting and cleaning the place and the materials, lack of earnestness – anādara, and lack of concentration – smÃtyanupasthāna, are the five transgressions of the supplementary vow of fasting at regular intervals – proÈadhopavāsavrata. Inspecting carefully for organisms is pratyavekÈaõa. Cleaning carefully with soft implements is pramārjana. These two attributes are taken with all three activities – utsarga, ādāna, and saÉstara. Excreting waste matter in a place without inspecting and cleaning it is the first. Taking objects such as sandalwood paste, flowers, incense, etc., intended for worship of the Lord (Arhat) and the preceptor, and cloth, etc., for personal use, without inspecting and cleaning these is the second. Spreading mats and garments without inspecting and cleaning the place is the third. Lack of earnestness – anādara – in one's essential duties when tormented by hunger is the fourth. Lack of concentration – smÃtyanupasthāna – described in the previous sūtra, is the fifth. These five are the transgressions of the supplementary 301 vè;k;&7 lfpÙklEcUèklfEeJkfHk"konq%iDokgkjk% AA35AA lfpÙkkgkj & lfpÙk (thookys) inkFkZ] lEcUèkkgkj & lfpÙk inkFkZ ds lkFk lEcU/ okys inkFkZ] lfEeJkgkj & lfpÙk inkFkZ ls feys gq;s inkFkZ] vfHk"kokgkj & xfj"B inkFkZ] vkSj nq"iDokgkj & vk/s ids ;k vf/d ids gq, ;k cqjh rjg ls ids inkFkZ & budk vkgkj djuk & ;s ik¡p miHkksx&ifjHkksx ifjek.k f'k{kkozr ds vfrpkj gSaA Taking victuals (āhāra) containing (one-sensed) organisms – sacitta, placed near organisms – sambandha, mixed with organisms – sammiśra, stimulants – abhiÈava, and ill-cooked – duÈpakva, are the five transgressions of the supplementary vow of limiting consumable and non-consumable things – upabhogaparibhogapaimāõavrata. The first, sacittāhāra, is food containing (one-sensed) organisms. The second, sambandhāhāra, is food placed near such organisms. The third, sammiśrāhāra, is food mixed with such organisms. How is it that a householder partakes of food with organisms? It is because of negligence or infatuation. AbhiÈavāhāra is food that is stimulating. The last, duÈpakvāhāra, is ill-cooked food. Food is qualified by these adjectives. These are the five transgressions of the supplementary vow of limiting consumable and non-consumable things – upabhogaparibhogapaimāõavrata. vow of fasting at regular intervals – proÈadhopavāsavrata. 302 Tattvārthasūtra lfpÙkfu{ksikfièkkuijO;ins'kekRl;ZdkykfrØek% AA36AA lfpÙkfu{ksi & lfpÙk i=k vkfn esa j[kdj Hkkstu nsuk] lfpÙkkfi/ku & lfpÙk i=k vkfn ls <ds gq;s Hkkstu vkfn dks nsuk] ijO;ins'k & nwljs nkrkj dh oLrq dks nsuk] ekRl;Z & vuknjiwoZd nsuk vFkok nwljs nkrkj dh oLrq dks bZ";kZiwoZd nsuk] dkykfrØe & ;ksX; dky dk mYya?ku djds nsuk & ;s ik¡p vfrfFklafoHkkx f'k{kkozr ds vfrpkj gaSA Placing the food on things with organisms such as green leaves – sacittanikÈepa, covering it with such things – sacittāpidhāna, giving the food of another host – paravyapadeśa, envy – mātsarya, and untimely food – kālātikrama, are the five transgressions of the supplementary vow of partaking of one's food after feeding the ascetic – atithisaÉvibhāgavrata. Placing the food on things such as the lotus leaf, which contain organisms, is sacittanikÈepa. Covering it with similar things is sacittāpidhāna. Offering another host's food as if it were one's own is paravyapadeśa. Lack of earnestness, or envy of another host, is mātsarya. Offering food either too early or too late is kālātikrama. These are the five transgressions of the supplementary vow of partaking of one's food after feeding the ascetic – atithisaÉvibhāgavrata. thforej.kk'kalkfe=kkuqjkxlq[kkuqcUèkfunkukfu AA37AA thfork'kalk & (lYys[kuk /kj.k djus ds ckn) thus dh bPNk djuk] ej.kk'kalk & osnuk ls O;kdqy gksdj 'kh?kz ejus dh bPNk 303 vè;k;&7 djuk] fe=kkuqjkx & fe=kksa esa vuqjkx djuk] lq[kkuqcU/ & igys Hkksxs gq;s lq[kksa dk Lej.k djuk] funku & funku&ca/ djuk vFkkZr~ vkxkeh fo"k;&Hkksxksa dh okaNk djuk & ;s ik¡p lYys[kukozr ds vfrpkj gaSA Desire for life – jīvitāśaÉsā, desire for death – maraõāśaÉsā, attachment to friends – mitrānurāga, attachment to pleasures – sukhānubandha, and longing for future enjoyment – nidāna, are the five transgressions of the practice of dispassionately abandoning one's body – sallekhanā. Desire for life – jīvitāśaÉsā – is to long for a longer life. Desire for death – maraõāśaÉsā – is to long for speedy death. Attachment to friends – mitrānurāga – is recollection of past sport, etc., that one had enjoyed with former friends. Attachment to pleasures – sukhānubandha – is recollection of pleasures enjoyed in the past. Longing for future enjoyment – nidāna – is constantly thinking about future enjoyment. These are the transgressions of the practice of dispassionately abandoning one's body – sallekhanā. In describing the causes of influx (āsrava) of the name-karma of the Tīrthańkara, charity (tyāga) and austerities (tapa) according to one's capacity have been mentioned (see sūtra 6-24). Also, there is the mention of atithisaÉvibhāgavrata (see sūtra 7-21). What is the nature of charity – tyāga or dāna? vuqxzgkFk± LoL;kfrlxksZ nkue~ AA38AA 1vuqxzgkFk±o vuqxzg&midkj ds gsrq ls 1LoL;kfrlxZ%o /u vkfn viuh oLrq dk R;kx djuk lks 1nkuao nku gSA 304 Tattvārthasūtra Charity (dāna) is the giving of one's objects to another for mutual benefit – anugraha. 'Anugraha' means beneficial to both, the giver and the recipient. The giver accumulates merit (puõya); this is benefit to the giver. The gift promotes right knowledge, etc., in the recipient; this is benefit to the recipient. The word 'sva' in the sūtra means wealth. Thus, renouncing one's wealth or possessions for mutual benefit is charity (dāna). Charity (dāna) has been described. Are there any distinctions with regard to the effects of the gift? fofèkaeO;nkr`ik=kfo'ks"kkÙkf}'ks"k% AA39AA 1fof/aeO;nkr`ik=kfo'ks"kkr~o fof/] aeO;] nkr` vkSj ik=k dh fo'ks"krk ls 1rf}'ks"k%o nku eas fo'ks"krk gksrh gSA The effect of giving of the gift – dāna – has distinctions based on the specific manner in which it is given – vidhiviśeÈa, the specific thing given – dravyaviśeÈa, the specific nature of the giver – dātÃviśeÈa, and the specific nature of the recipient – pātraviśeÈa. The manner is the way in which a guest is received and attended to. The distinction is excellence or superiority due to particular qualities. It is added on to everything – excellence of the manner, excellence of the thing given, superiority of the giver, and superiority of the recipient. Thus, 'vidhiviśeÈa' is the distinction in the manner the guest is received and attended to – with reverence or without reverence. The excellence of the thing given – dravyaviśeÈa – consists in its quality to promote austerity, study, etc. The superiority of the 305 vè;k;&7 giver – dātÃviśeÈa – lies in his being free from envy and dejection. The presence of qualities which lead to salvation indicates the superiority of the recipient – pātraviśeÈa. As excellence in the quality of the soil, etc., enhances the quality of the seed and produces a rich harvest, similarly, excellence in the manner (vidhi), etc., of the gift enhances the quality of the charity (dāna) and produces great merit (puõya). ] ] ] 306 Tattvārthasūtra AA bfr rÙokFkZlw=kkijukeeks{k'kkÐs lIrekss¿è;k;% lekIr% AA Wrong-belief (mithyādarśana), non-abstinence (avirati), negligence (pramāda), passions (kaÈāya) and activities (yoga) are the causes of bondage (bandha). BONDAGE OF KARMAS C H A P T E R 8 feF;kn'kZukfojfrizeknd"kk;;ksxk cUèkgsro% AA1AA 1feF;kn'kZukfojfrizeknd"kk;;ksxko feF;kn'kZu] vfojfr] izekn] d"kk; vkSj ;ksx & ;s ik¡p 1cU/gsro%o cU/ ds gsrq (dkj.k) gaSA Influx (āsrava) has been explained. Bondage (bandha) which comes immediately after influx (āsrava) is to be described now. First, the causes of bondage are mentioned, as these are antecedent to bondage. Wrong-belief (mithyādarśana) has been explained. Where has it been explained? It has been explained in sūtra 1-2: 'Belief in substances ascertained as these are is right faith (samyagdarśana)'. And, wrongbelief (mithyādarśana) is just the opposite of right faith (samyagdarśana). Also, in context of influx (āsrava), while describing the twenty-five activities, mithyātva or wrong-belief (mithyādarśana) has been described (see sūtra 6-5). Abstinence (virati) has been described. Non-abstinence (avirati) must he understood to be the opposite of abstinence. Negligence (pramāda) involves misinterpretation of the Scripture and the injunctions contained therein, and indifference to observe the injunctions (see sūtra 6-5). It is indifference to laudable activities. The passions (kaÈāya) – anger, pride, deceitfulness and greed – with their subdivisions have been explained (see sūtra 6-5). Activities (yoga) have been explained as three, namely, bodily activity, 307 vè;k;&8 mental activity and speech activity (see sūtra 6-1). Wrong belief (mithyādarśana) is of two kinds, natural – naisargika, and derived from teaching – paropadeśapūrvaka. On the rise of the karma leading to wrong belief (mithyādarśana), the manifestation of wrong belief, without teaching by others, in the true nature of reality is the first variety – naisargika. The second variety is derived from teaching by others – paropadeśapūrvaka. It is of four kinds, namely, kriyāvādi, akriyāvādi, ajñānika and vainayika. Or it is of five kinds – absolutistic (ekānta), contrary (viparyaya), scepticism (saÉśaya), nondiscriminating or superficial (vainayika) and ignorant (ajñānika). The identifi-cation of a thing and its attribute as 'this alone' or 'thus only' is absolutistic (ekānta) mithyādarśana. Examples of absolutistic (ekānta) mithyādarśana are to believe that supreme being alone is everything (the whole universe), or everything is permanent, or everything is momentary. The following are examples of contrary (viparyaya) mithyādarśana: 'an ascetic with material possessions is a passionless saint,' 'the Omniscient Lord takes morsels of food,' and 'women attain liberation'. The indecisive view, 'whether the three gems of right faith, right knowledge and right conduct lead to emancipation or not,' is an example of scepticism (saÉśaya) mithyādarśana. 'All gods are one,' and 'all religions are the same,' are examples of non-discriminating or superficial (vainayika) mithyādarśana. Incapacity to examine what is good and what is not good to oneself is ignorant (ajñānika) mithyādarśana. To quote from the Scripture: "There are one hundred and eighty kinds of kriyāvādī, eighty-four kinds of akriyāvādī, sixty-seven kinds of ajñānika and thirty-two kinds of vainayika." (see 'GommaÇasāra-karmakāõça', verse 876.) Non-abstinence (avirati) is of twelve kinds, relating to the six classes of embodied souls or beings and the six senses, mind included. The six types of living beings are the five kinds of immobile beings, namely, earth, water, fire, air and plants, and the mobile beings. The sixteen passions and the nine quasi-passions, together, make up twenty-five passions (kaÈāya). There is slight difference between the passions 308 Tattvārthasūtra (kaÈāya) and the quasi-passions (nokaÈāya). But the difference is not relevant here, so these are grouped together. Activities (yoga) are of thirteen kinds. Mental activities (manoyoga) are four, namely, true, false, both true and false, and neither true nor false. Speech-activities (vacanayoga) also are four. Bodily activities (kāyayoga) are five. These make up thirteen. Activities (yoga) are also of fifteen kinds as it is possible for the accomplished ascetic in pramattasaÉyata guõasthāna to attain the two activities of the āhārakakāyayoga and the āhārakamiśrakāyayoga. Negligence (pramāda) is of several kinds. It is with regard to the fivefold regulation of activities, threefold selfcontrol, eight kinds of purity, ten kinds of moral virtues, and so on. These – wrong-belief (mithyādarśana), non-abstinence (avirati), etc. – are the five causes of bondage, whether concurrently or severally. In case of the wrong-believer (mithyādÃÈÇi) all the five causes operate. In case of those in the second (sāsādanasamyagdÃÈÇi), the third (samyagmithyādÃÈÇi) and the fourth (asaÉyatasamyagdÃÈÇi) guõasthāna, the four causes commencing from non-abstinence (avirati) operate. In case of those in the fifth (saÉyatāsaÉyata) guõasthāna, combination of non-abstinence (avirati) and abstinence (virati), negligence (pramāda), passions (kaÈāya) and activities (yoga) operate. In case of the ascetic in the sixth (pramattasaÉyata) guõasthāna, the three, negligence (pramāda), passions (kaÈāya) and activities (yoga) operate. In case of the ascetic in the seventh (apramattasaÉyata), the eighth (apūrvakaraõa), the ninth (anivÃttibādarasāmparāya) and the tenth (sūkÈmasāmparāya) guõasthāna, only two, activities (yoga) and passions (kaÈāya), operate. In case of the ascetic in the eleventh (upaśāntakaÈāya), twelfth (kÈīõakaÈāya) and thirteenth (sayogakevalī) guõasthāna, only one, activities (yoga), operate. In the last stage – ayogakevalī – there is no cause for bondage. The causes of bondage (bandha) have been described. The next sūtra explains bondage (bandha). 309 vè;k;&8 The living being – jīva, the soul – actuated by passions (kaÈāya), retains particles of matter (pudgala) fit to turn into karmas. This is bondage (bandha). ld"kk;RokTtho% deZ.kks ;ksX;kUiqñxykuknÙks l cUèk% AA2AA 1tho% ld"kk;Rokr~o tho d"kk;lfgr gksus ls 1deZ.k% ;ksX;kUiqñxyku~o deZ ds ;ksX; iqñxy ijek.kqvksa dks 1vknÙkso xzg.k djrk gS] 1l cU/%o og cU/ gSA The soul actuated by passions (kaÈāya) is 'sakaÈāya'. Just as the digestive fire of the stomach (the gastric fluid or juice) absorbs food suitable to it, so also the soul retains karmas of duration (sthiti) and fruition (anubhāga) corresponding to the virulent, mild or moderate nature of the passions (kaÈāya). How does the soul which is immaterial take in karmic matter? In answer to this question the word 'jīva' has been used in the sūtra. That which lives is jīva; the jīva has vitality (prāõa) and life (āyuÍ). The phrase 'karmaõo yogyān' indicates the jīva which is with karmas. Only the jīva with karmas is actuated by passions (kaÈāya). The jīva without karmas is not actuated by passions (kaÈāya). From this it follows that the association of the jīva with karmas is beginningless. This answers the question how the immaterial soul is bound by the material karmas. If we postulate a beginning for bondage, there can be no bondage at all as in case of the liberated souls – the Siddha – characterized by utter purity. The second part of the sūtra is that the self takes in appropriate particles of matter (pudgala) capable of being transformed into karmas. The mention of 'pudgala' – matter – is intended to declare that karma is matter. By this the view that karma is the unseen potency or invisible, mystical force of the soul is refuted, as the quality of the soul cannot be the cause of transmigration or worldly existence (i.e., bondage). 'Ādatte' is intended to indicate the relation of cause and effect. 310 Tattvārthasūtra Consequently, owing to the potency of wrong-faith, etc., which make the jīva fit to take in matter (pudgala) and, further, due to its activities (yoga), the jīva gets bound with subtle matter capable of turning into karmas and pervading the same space-points as those of the jīva. This is called bondage. Just as the mixing of several juices of barley, flowers and fruits in a vessel produces intoxicating liquor, so also matter present co-extensive with the jīva becomes transformed into karmic matter owing to the presence of activities (yoga) and passions (kaÈāya). The word 'sa' is intended to exclude any other meaning of bondage. This is the only meaning of bondage, and there is no other bondage. By this the union between the substance and its qualities is refuted. Is bondage of one kind or of several kinds? izdfrfLFkR;uqHkoizns'kkLrf}èk;% AA3AA 1rr~o ml cU/ ds 1izÑfrfLFkR;uqHkoizns'kk%o izÑfrcU/] fLFkfrcU/] vuqHkocU/ (vuqHkkxcU/) vkSj izns'kcU/ 1fo/;%o ;s pkj Hksn gSaA Bondage (bandha) is of four kinds: according to the nature or species – prakÃti, duration – sthiti, fruition – anubhava (or anubhāga), and the quantity of spacepoints – pradeśa. 'PrakÃti' means nature. What is the nature of the margosa? Bitterness. What is the nature of molasses? Sweetness. Similarly, what is the nature of knowledge-obscuring (jñānāvaraõa) karma? Noncomprehension of objects. What is the nature of perception-obscuring (darśanāvaraõa) karma? Non-perception of objects. The feelingproducing (vedanīya) karma has the nature of pleasant (sātā) and 311 vè;k;&8 unpleasant (asātā) feeling. The faith-deluding (darśanmoha) karma has the nature of wrong-belief in the reality. The conduct-deluding (cāritramoha) karma has the nature of non-restraint (asaÉyama). The life-determining (āyuÍ) karma has the nature of the span of life in a particular state of existence. The name-karma (nāmakarma) has the nature of names such as the infernal being, the human being, the celestial being and the plant and animal. The status-determining (gotra) karma has the nature of high and low status. The obstructive (antarāya) karma has the nature of causing obstruction in way of giving, gaining, enjoyment, and so on. Thus, that which is the cause of such happenings or experiences is 'prakÃti' or the nature. Not falling off from its nature (prakÃti) is duration (sthiti). For instance, the retention of the sweetness of milk of the goat, the cow, or the buffalo, is its duration. Similarly, not deviating from the nature of noncomprehension is the duration (sthiti) of the knowledge-obscuring (jñānāvaraõa) karma. The duration (sthiti) of other karmas must be understood in the same way. The peculiar taste or experience of each karma is its fruition (anubhava). Just as the milk of the goat or the cow or the buffalo has its own peculiar taste, similarly each karma has its peculiar taste or experience as it gets to fruition (anubhava). Determining the quantity of karmas is space (pradeśa) bondage. Thus, the measure of the space-points of the karmic molecules that have turned into karmas is space (pradeśa) bondage. 'Vidhi' means 'kinds'. These are the four kinds of bondage. The activity (yoga) causes naturebondage (prakÃtibandha) and space-bondage (pradeśabandha), and the passions (kaÈāya) cause duration-bondage (sthitibandha) and fruition-bondage (anubhavabandha). The diversity of bondage is due to the degree or intensity of activity (yoga) and passions (kaÈāya). It has been said, "The soul, due to activity (yoga) causes nature-bondage (prakÃtibandha) and space-bondage (pradeśabandha), and due to passions (kaÈāya) causes duration-bondage (sthitibandha) and fruition-bondage (anubhavabandha). The soul which does not get transformed due to activity (yoga) and passions (kaÈāya) or the soul that is rid of activity (yoga) and passions (kaÈāya) does not undergo 312 Tattvārthasūtra bondage." Since passions (kaÈāya) exist only till the tenth guõasthāna, up to this stage, duration-bondage (sthitibandha) and fruition-bondage (anubhavabandha) are possible; not in the higher stages. Since activity (yoga) exists till the thirteenth guõasthāna, up to this stage, nature-bondage (prakÃtibandha) and space-bondage (pradeśabandha) are possible. In the fourteenth guõasthāna, since activity (yoga) is absent, there is no bondage. Now the kinds of nature-bondage (prakÃtibandha) are described. vk|ks Kkun'kZukoj.kosnuh;eksguh;k;qukZexks=kkUrjk;k% AA4AA 1vk|kso igyk vFkkZr~ izÑfrcU/ 1Kkun'kZukoj.kosnuh;& eksguh;k;qukZexks=kkUrjk;k%o Kkukoj.k] n'kZukoj.k] osnuh;] eksguh;] vk;q] uke] xks=k vkSj vUrjk; & bu vkB izdkj dk gSA The nature-bondage (prakÃtibandha) is of eight kinds: knowledge-obscuring – jñānāvaraõa, perceptionobscuring – darśanāvaraõa, feeling-producing – vedanīya, deluding – mohanīya, life-determining – āyuÍ, namedetermining or physique-making – nāma, statusdetermining – gotra, and obstructive – antarāya. The first, nature-bondage (prakÃtibandha), must be understood to be of eight kinds. 'Covers' or 'is covered by' is covering (āvaraõa). This is added to the first two karmas – knowledge-covering (jñānāvaraõa) and perception-covering (darśanāvaraõa). 'Feels' or 'is felt by' is by the feeling-producing (vedanīya) karma. 'Deludes' or 'is deluded by' is by the deluding (mohanīya) karma. That by which one takes the mode or life as a hell-being, and so on, is life-determining (āyuÍ) karma. 313 vè;k;&8 'Name' is that by which the soul is designated, i.e., name-determining (nāma) karma. That by which one is called high or low is the statusdetermining (gotra) karma. That which comes between the host and the guest, the giving of gift, and so on, is obstructive (antarāya) karma. As the food taken once gets transformed into various things like blood and other fluids, similarly, the karmic-matter taken in by the soul gets transformed into various kinds of karmas, like the knowledgecovering (jñānāvaraõa), due to the modifications of the soul. 314 Tattvārthasūtra Is there any logic behind the particular sequence given to the eight karmas? Yes, there is. The worldly soul sees, acquires knowledge, and develops belief, in that order. Thus, faith (darśana), knowledge (jñāna) and right-belief (samyaktva) are inherent attributes (guõa) of the soul. These three attributes are complemented by energy (vīrya). Four karmas, called the destructive (ghāti) karmas – perceptionobscuring (darśanāvaraõa), knowledge-obscuring (jñānāvaraõa), deluding (mohanīya), and obstructive (antarāya) – are responsible for causing obstruction to these attributes (guõa) of the soul. Although in case of worldly beings – chadmastha, not vītarāga – faith (darśana) occurs before knowledge (jnana), still, knowledge (jñāna) is considered more venerable (pūjya). Therefore, knowledge-obscuring (jñānāvaraõa) karma gets precedence over perception-obscuring (darśanāvaraõa) karma. After these two karmas, deluding (mohanīya) karma and obstructive (antarāya) karma should be mentioned. Although feeling-producing (vedanīya) karma is nondestructive (aghāti), still, on the strength of deluding (mohanīya) karma that causes likes and dislikes through the senses, it acts like a destructive (ghāti) karma and, therefore, placed in midst of destructive (ghāti) karmas, before deluding (mohanīya) karma. On acquisition of the life-span (āyuÍ) in a particular mode (paryāya) of existence, the soul acquires body, etc., and, further, status is determined. Thus, the sequence of karmas is life-determining (āyuÍ), name-determining (nāma), and status-determining (gotra). Obstructive (antarāya) karma, although designated as a destructive iÛÓuo}Ô"Vk o'kfrprq£}pRok j'kñf}iÛÓHksnk ;FkkØee~ AA5AA 1;FkkØee~o mijksDr Kkukoj.kkfn vkB deks± ds vuqØe ls 1iÛÓuo}Ô"Vk o'kfrprq£}pRok j'kñf}iÛÓHksnk%o ik¡p] ukS] nks] vêkò bZl] pkj] C;kyhl] nks vkSj ik¡p Hksn gaSA The subdivisions of eight main divisions of bondage are five, nine, two, twenty-eight, four, forty-two, two and five, respectively. Knowledge-covering (jñānāvaraõa) is of five kinds, perceptioncovering (darśanāvaraõa) is of nine kinds, feeling-producing (vedanīya) is of two kinds, deluding (mohanīya) is of twenty-eight kinds, life-determining (āyuÍ) is of four kinds, name-determining or physique-making (nāma) is of forty-two kinds, status-determining (gotra) is of two kinds, and obstructive (antarāya) is of five kinds. What are the five kinds of knowledge-obscuring (jñānāvaraõa) karma? (ghāti) karma, cannot destroy completely the energy (vīrya) attribute of the soul, but functions only with the support of life-determining (āyuÍ), name-determining (nāma), and status-determining (gotra) karmas. Hence, it is placed last in the sequence. (see 'GommaÇasārakarmakāõça', part-1, p. 9-10, and 'Õayacakko', verse 83, p. 47). The main divisions of bondage have been described. The subdivisions are to be described now. 315 vè;k;&8 efrJqrkofèkeu%i;Z;dsoykuke~ AA6AA 1efrJqrkof/eu%i;Z;dsoykuke~o efrKku] JqrKku] vof/Kku] eu%i;Z;Kku vkSj dsoyKku & budks vkoj.k djus okys deZ Kkukoj.k ds ik¡p Hksn gaSA The five kinds of knowledge-covering (jñānāvaraõa) karma are those which obscure 1) sensory-knowledge (matijñāna), 2) scriptural-knowledge (śrutajñāna), 3) clairvoyance (avadhijñāna), 4) telepathy (manaÍparyayajñāna) and 5) omniscience (kevalajñāna). The kinds of knowledge such as sensory-knowledge (matijñāna) have been explained. Those which cover these are the five subdivisions of knowledge-obscuring (jñānāvaraõa) karmas. A question is raised. Is the soul of an 'abhavya' (one who is incapable of attaining liberation) endowed with the capacity for telepathy (manaÍparyayajñāna) and omniscience (kevalajñāna)? If the answer is in the affirmative, he is not an 'abhavya'. If it is in the negative, it is unnecessary to invent the two karmas, namely, telepathy-obscuring and omniscience-obscuring. The answer is that from the point of view of the substance – dravyārthika naya – the faculties of telepathy and perfect-knowledge are present in the 'abhavya'. From the point of view of the modes – paryāyārthika naya – the faculties of telepathy and perfectknowledge, are not present in the 'abhavya'. If it is so, the distinction between 'bhavya' and 'abhavya' is improper as both have the inherent capacity of telepathy and perfect-knowledge. No. The distinction between 'bhavya' and 'abhavya' is not based on the presence or absence of the capacities. In that case how is the distinction made? The distinction is made on the basis whether there would be manifestation or not of these capacities. That individual is a 'bhavya' in whom there 316 Tattvārthasūtra will be manifestation of right faith, right knowledge and right conduct. He, in whom there will be no such manifestation, is an 'abhavya'. Illustration is given of 'kanakapāÈāõa' and 'andhapāÈāõa'. Both inherently have gold; from the former it is possible to extract gold 1through processing but from the latter it is not possible to do so. The subdivisions of knowledge-covering (jñānāvaraõa) karma have been mentioned. Now the subdivisions of perception-covering (darśanāvaraõa) karma must be described. 1 – Acarya Samantabhadra has provided another illustration: "These, purity (śuddhi) and impurity (aśuddhi), are two kinds of power akin to the cookability (pākya) or the non-cookability (apākya) of a cereal (viz. beans like uçada and mūńga). The manifestation of purity (in a soul) has a beginning while the manifestation of impurity is beginningless. And, being (the soul's) own-nature (svabhāva), it is not open to logical argument (tarka)." (see 'ĀptamīmāÉsā', verse 100.) p{kqjp{kqjofèkdsoykuka fuaekfuaekfuaekizpyk& izpykizpykLR;kux`1⁄4;ÜÓ AA7AA 1p{kqjp{kqjof/dsoykukao p{kqn'kZukoj.k] vp{kqn'kZukoj.k] vof/n'kZukoj.k] dsoyn'kZukoj.k 1fuaekfuaekfuaekizpykizpykizpyk& LR;kux`1⁄4;ÜÓo fuaezk] fuaezkfuaezk] izpyk] izpykizpyk vkSj LR;kux`f1⁄4 & ;s ukS Hksn n'kZukoj.k deZ ds gSaA The four that cover ocular-perception (cakÈudarśana), nonocular-perception (acakÈudarśana), clairvoyantperception (avadhidarśana) and perfect-perception (kevaladarśana), and sleep (nidrā), deep-sleep (nidrā317 vè;k;&8 nidrā), drowsiness (pracalā), heavy-drowsiness (pracalāpracalā), and somnambulism (styānagÃddhi) are the nine subdivisions of perception-covering (darśanāvaraõa) karma. The four – ocular, non-ocular, clairvoyant and perfect – refer to perception-covering (darśanāvaraõa) karmas – ocular-perceptioncovering (cakşudarśanāvaraõa), non-ocular-perception-covering (acakÈudarśanāvaraõa), clairvoyant-perception-covering (avadhidarśanāvaraõa) and perfect-perception-covering (kevaladarśanāvaraõa). Sleep (nidrā) is intended to remove the effect of intoxication, fatigue and languor. More and more (intense) sleep is deep-sleep (nidrānidrā). Caused by distress, weariness from exertion or strain, intoxication, etc., and which induces sudden movement of the head, the eyes and the body even while sitting, is drowsiness (pracalā). Doing it again and again is heavy-drowsiness (pracalā-pracalā). That which causes noctural emission and other wicked activities in sleep, is somnambulism (styānagÃddhi). Perception-covering is taken with each – sleep, etc., – thus, it is sleep-perception-covering, deep-sleepperception-covering, and so on. The subdivisions of the third kind of karma, feeling-producing (vedanīya), are now described. lnl}s|s AA8AA 1lnl}s|so l}s| vkSj vl}s| & ;s nks osnuh; deZ ds Hksn gSaA The two, which cause pleasant-feeling (sadvedya) and unpleasant-feeling (asadvedya), are the subdivisions of feeling-producing (vedanīya) karma. 318 Tattvārthasūtra The sensual and mental pleasures obtained in the celestial and other states of existence are on rise of the karmas that produce pleasantfeeling (sadvedya). Pleasant-feeling (sadvedya) is the rise of auspicious-feeling-producing karma. The unpleasant-feeling (asadvedya) causes sufferings of many kinds. It is the rise of inauspicious-feeling-producing karma. The pleasant (sātā) and the unpleasant (asātā) modifications that the soul experiences are due to the rise of pleasant-feeling (sadvedya) and unpleasant-feeling (asadvedya) karmas, respectively. The external objects spoken of as the cause of such modifications is just an empirical or figurative expression. The subdivisions of the fourth, deluding (mohanīya) karma, are described next. n'kZupkfj=keksguh;kd"kk;d"kk;osnuh;k[;kfL=kf}uo& "kksM'kHksnk% lE;DRofeF;kRornqHk;kU;d"kk;d"kk;kS gkL;jR;jfr'kksdHk;tqxqIlkL=khiqÂiaqldosnk vuUrkuqcUè;izR;k[;kuizR;k[;kulaToyu& fodYikÜÓSd'k% Øksèkekuek;kyksHkk% AA9AA 1n'kZupkfj=keksguh;kd"kk;d"kk;osnuh;k[;k%o n'kZueksguh;] pkfj=keksguh;] vd"kk;osnuh; vkSj d"kk;osnuh; & ;s pkj Hksn:i eksguh; deZ ds gSa vkSj blds vuqØe ls 1f=kf}uo"kksM'kHksnk%o rhu] nks] ukS vkSj lksyg Hksn gSaaA os bl izdkj ls gSa & 1lE;DRofeF;kRornqHk;kfuo lE;DRo eksguh;] feF;kRo eskguh; vkSj lE;XfeF;kRoeksguh; & ;s n'kZu eksguh; ds rhu Hksn gSa_ 1vd"kk;d"kk;kSo vd"kk;osnuh; vkSj d"kk;osnuh; ;s nks Hksn pkfj=k 319 vè;k;&8 eksguh; ds gSa_ 1gkL;jR;jfr'kksdHk;tqxqIlkL=khiqÂiaqldosnk%o gkL;] jfr] vjfr] 'kksd] Hk;] tqxqIlk] Ðhosn] iq#"kosn vkSj uiqaldosn & ;s vd"kk;osnuh; ds ukS Hksn gSa_ vkSj 1vuUrkuqcUè;izR;k[;ku& izR;k[;kulaToyufodYik% po vuUrkuqcU/h] vizR;k[;ku] izR;k[;ku rFkk laToyu ds Hksn ls rFkk 1,d'k% Øks/ekuek;k& yksHkk%o bu izR;sd ds Øks/] eku] ek;k vkSj yksHk ;s pkj izdkj & ;s lksyg Hksn d"kk;osnuh; ds gSaA bl rjg eksguh; deZ ds dqy vêkò bZl Hksn gSaA There are three, two, nine, and sixteen subdivisions of faith-deluding (darśanamohanīya), conduct-deluding (cāritramohanīya), quasi-passions-feeling (akaÈāyavedanīya) and passions-feeling (kaÈāyavedanīya) karmas, respectively. The three subdivisions of faith-deluding (darśanamohanīya) karmas are subsidential-right-belief (samyaktva), wrong-belief (mithyātva), and mixed-rightand-wrong-belief (samyagmithyātva). Quasi-passionsfeeling (akaÈāyavedanīya) and passions-feeling (kaÈāyavedanīya) are the two kinds of conduct-deluding (cāritramohanīya) karmas. Further, quasi-passionsfeeling (akaÈāyavedanīya) are of nine kinds: laughter (hāsya), liking (rati), disliking (arati), sorrow (śoka), fear (bhaya), disgust (jugupsā), female-sex-passion (strīveda), male-sex-passion (puńveda), and neuter-sex-passion (napuÉsakaveda). Passions-feeling (kaÈāyavedanīya) are of sixteen kinds: the four passions (kaÈāya) – anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha) – are of four kinds each – that which binds 320 Tattvārthasūtra infinitely (anantānubandhī), that which hinders partial abstinence (apratyākhyāna), that which disturbs complete self-restraint (pratyākhyāna) and that which interferes with perfect conduct (saÉjvalana). Thus, deluding (mohanīya) karma is of twenty-eight kinds. The faith-deluding (darśanamohanīya) karmas are of three kinds. The conduct-deluding (cāritramohanīya) karmas are of two kinds. The quasi-passions-feeling (akaÈāyavedanīya) karmas are of nine kinds. And, the passions-feeling (kaÈāyavedanīya) karmas are of sixteen kinds. (see Fig.-2) The deluding (mohanīya) karmas are primarily divided into two classes, namely, the karmas that delude right belief – darśanamohanīya – and the karmas that delude right conduct – cāritramohanīya. The former consists of three kinds, subsidential-right-belief (samyaktva), wrong-belief (mithyātva), and mixed-right-and-wrongbelief (samyagmithyātva). It is one with regard to bondage, but it becomes three according to the species of karma. On the rise of wrongbelief (mithyātva), the individual turns away from the path revealed by the Omniscient, becomes indifferent to faith in the true nature of reality and is incapable of discriminating between what is beneficial to him and what is not. When wrong-belief (mithyātva) is restrained by virtuous thought-activity, due to auspicious disposition, it becomes quiescent and no longer obstructs right faith. It is then called subsidential-right-belief (samyaktva). The person in this state is called a right-believer (samyagdÃÈÇi). The perverse attitude – wrong-belief (mithyātva) – when it attains partial cleansing or purification, appears along with its purified state; this is called mixed-right-and-wrongbelief (samyagmithyātva). On the rise of it the attitude becomes mixed, like that arising from the use of the half-cleansed intoxicating grain called 'kodrava'. The karmas which delude conduct – cāritramohanīya – are of two kinds, the quasi-passions-feeling (akaÈāyavedanīya) and the passions321 vè;k;&8 322 Tattvārthasūtra F ig .2 – D iv is io n s o f d e lu d in g ( m o h a n īy a ) k a rm a s D e lu d in g ( m o h a n īy a ) k a r m a s F a it h -d el u d in g (d a rś a n a m oh a n īy a ) C o n d u ct -d el u d in g (c ā ri tr a m oh a n īy a ) W ro n g -b el ie f (m it h yā tv a ) M ix ed r ig h t a n d w ro n g b el ie f (s a m ya g m it h yā tv a ) S u b si d en ti a l ri g h tb el ie f (s a m ya k tv a ) Q u a si -p a ss io n sfe el in g (a k a Èā ya v ed a n īy a ) G re ed (l ob h a ) A n g er (k ro d h a ) P ri d e (m ā n a ) D ec ei tf u ln es s (m ā yā ) L a u g h te r (h ā sy a ) L ik in g (r a ti ) D is li k in g (a ra ti ) S o rr o w (ś ok a ) F ea r (b h a ya ) D is g u st (j u g u p sā ) M a le -s ex p a ss io n (p u ń v ed a ) F em a le -s ex p a ss io n (s tr īv ed a ) N eu te rse x p a ss io n (n a p u É sa k a v ed a ) P a ss io n sfe el in g (k a Èā ya v ed a n īy a ) a p ra ty ā k h yā n ā v a ra õ a , th a t h in d er p a rt ia l a b st in en ce p ra ty ā k h yā n ā v a ra õ a , th a t p re v en t co m p le te s el fre st ra in t a n a n tā n u b a n d h ī, th a t le a d t o en d le ss w o rl d ly e x is te n ce sa É jv a la n a , g le a m in g ; th a t h in d er p er fe ct c o n d u ct feeling (kaÈāyavedanīya). The word 'quasi' in quasi-passions (akaÈāya or nokaÈāya) is used in the sense of 'little' or 'slight'. The quasipassions (akaÈāya) are nine. The rise of which causes laughter is hāsya. The rise of which causes attraction for certain objects is rati. The rise of which causes repulsion for certain objects is arati. The rise of which causes grief or sorrow is śoka. The rise of which causes fear is bhaya. The rise of which causes covering of the faults in the self and unearthing of the faults in others is jugupsā. The rise of which causes disposition typical of a woman is strīveda. The rise of which causes disposition typical of a man is puńveda. The rise of which causes disposition typical of the neuter gender is napuÉsakaveda. Sixteen kinds of passions-feeling (kaÈāyavedanīya) karmas are as follows. The passions (kaÈāya) are four, viz., anger (krodha), pride (māna), deceitfulness (māyā) and greed (lobha). And each of these passions (kaÈāya) is subdivided into four classes: 1) most malignant, that bind infinitely (anantānubandhī), 2) highly malignant, that hinder partial abstinence (apratyākhyāna), 3) malignant, that disturb complete self-restraint (pratyākhyāna), and 4) mild, that interfere with perfect conduct (saÉjvalana). Being the cause of endless cycle of worldly existence, wrong-belief (mithyādarśana) is called 'ananta', and the passions (kaÈāya) which give rise to such wrong-belief (mithyādarśana) are called anantānubandhī. In presence of apratyākhyāna variety of passions (kaÈāya), the person is able to acquire right faith but is not able to observe even partial-restraint of the householder. In presence of pratyākhyāna variety of passions (kaÈāya), the person is able to observe partial-restraint of the householder but is not able to observe complete-restraint of the ascetic. In presence of saÉjvalana variety of passions (kaÈāya), the person is not able to observe perfect conduct – śukladhyāna – of the advanced ascetic. These, together, make up sixteen kinds of passionsfeeling (kaÈāyavedanīya) karmas. (see also sūtra 6-14, p. 250-251) The subdivisions of the life-determining (āyuÍ) karma are described next. 323 vè;k;&8 The life-determining (āyuÍ) karma has four subdivisions: life as an infernal being – narakāyuÍ, life as plant and animal – tiryańcāyuÍ, life as a human being – manuÈyāyuÍ and life as a celestial being – devāyuÍ. ukjdrS;ZX;ksuekuq"knSokfu AA10AA 1ukjdrS;ZX;ksuekuq"knSokfuo ujdk;q] fr;±pk;q] euq";k;q vkSj nsok;q & ;s pkj Hksn vk;qdeZ ds gSaA In states of existence, like the infernal being, the period of life is indicated by the life-determining (āyuÍ) karma. The life in the infernal regions is narakāyuÍ. The life in the plants and animal world is tiryańcāyuÍ. The life in the human world is manuÈyāyuÍ. And, the life in the celestial regions is devāyuÍ. That by which an individual lives a long span of life in the infernal regions where there is intense heat and cold is the infernal life-karma. Similarly it must be understood with regard to the rest. Out of the ten vitalities (prāõa), the life-duration (āyuÍ-prāõa) holds the most important place. This is the primary cause of life. As long as life-duration (āyuÍ-prāõa) is present, the living-being is alive; when life-duration (āyuÍ-prāõa) is absent, the living-being is dead. Food, etc., are just the helpful causes of maintaining life. The lifedetermining (āyuÍ) karma is the primary cause of attaining the particular state of existence. The four kinds of life-determining (āyuÍ) karma have been explained. The next sūtra is intended to determine the subdivisions of physiquemaking (nāma) karma. 324 Tattvārthasūtra xfrtkfr'kjhjkaxksikaxfuekZ.kcUèkula?kkrlaLFkku& laguuLi'kZjlxaèko.kkZuqiwO;kZxq#y?kwi?kkr& ij?kkrkriks|ksrksPÑoklfogk;ksxr;% izR;sd'kjhj=kllqHkxlqLoj'kqHklw{ei;kZfIr& fLFkjkns;;'k%dh£rlsrjkf.k rhFkZdjRoa p AA11AA 1xfrtkfr'kjhjkaxksikaxfuekZ.kcUèkula?kkrlaLFkkulaguuLi'kZ& jlxaèko.kkZuqiwO;kZxq#y?kwi?kkrij?kkrkriks|ksrksPÑoklfogk;ksxr;%o xfr] tkfr] 'kjhj] vaxksikax] fuekZ.k] cU/u] la?kkr] laLFkku] laguu] Li'kZ] jl] xU/] o.kZ] vkuqiwO;Z] vxq#y?kq] mi?kkr] ij?kkr] vkri] m|ksr] mPÑokl vkSj fogk;ksxfr & ;s bDdhl] rFkk 1izR;sd'kjhj=kllqHkxlqLoj'kqHklw{ei;kZfIrfLFkjkns;;'k%dh£r& lsrjkf.ko izR;sd 'kjhj] =kl] lqHkx] lqLoj] 'kqHk] lw{e] i;kZfIr] fLFkj] vkns; vkSj ;'k%dh£r & ;s nl rFkk buds izfri{kHkwr nl vFkkZr~ lk/kj.k 'kjhj] LFkkoj] nqHkZx] nq%Loj] v'kqHk] cknj (LFkwy)] vi;kZfIr] vfLFkj] vukns; vkSj vi;'k%dh£r & ;s nl 1rhFkZdjRoa po vkSj rhFkZdjRo] bl rjg ukedeZ ds dqy C;kyhl Hksn gSaA The name or physique-making (nāma) karma has these twenty-one subdivisions: the state of existence – gati, the class – jāti, the body – śarīra, the chief and secondary parts – ańgopāńga, formation – nirmāõa, binding – bandhana, molecular interfusion – saÉghāta, structure – saÉsthāna, joints – saÉhanana, touch – sparśa, taste – rasa, odour – gandha, colour – varõa, migratory form after death – ānupūrvya, neither heavy nor light – agurulaghu, self-annihilation – upaghāta, annihilation by 325 vè;k;&8 others – paraghāta, emitting warm light – ātapa, emitting cool light – udyota, respiration – ucchvāsa, gait – vihāyogati. Further, the following ten, with their opposites, constitute twenty additional subdivisions: individual body – pratyeka śarīra – and collective body – sādhāraõa śarīra, mobile-being – trasa – and immobilebeing – sthāvara, good-tempered – subhaga – and badtempered – durbhaga, melodious voice – susvara – and unmelodious voice – duÍsvara, attractiveness of form – śubha – and unattractiveness of form – aśubha, minute body – sūkÈma – and gross body – bādara, completion (of the organs) – paryāpti – and incompletion – aparyāpti, firmness – sthira – and infirmness – asthira, lustrous body – ādeya – and lustreless body – anādeya, glory and renown – yaśaÍkīrti – and obscurity – ayaśaÍkīrti. The forty-second is the name-karma of Lord Jina – Tīrthakaratva. That (karma) on the rise of which a living being attains another birth is the state of existence – gati. It is of four kinds – the infernal state of existence – narakagati, the plant and animal state of existence – tiryańcagati, the human state of existence – manuÈyagati, and the celestial state of existence – devagati. That which causes birth as an infernal being is the name-karma of the infernal state of existence. Similarly, it must be understood with regard to the rest. Within a particular state of existence, such as narakagati, the grouping together of beings which are alike is the class – jāti. The class is attained due to the name-karma of jāti. It is of five kinds: the class – jāti – of beings with one sense – ekendriya, with two senses – dvīndriya, with three senses – trīndriya, with four senses – caturindriya, and with five senses – pańcendriya. 326 Tattvārthasūtra That on rise of which a body is attained by the soul is the name-karma of body – śarīra. It is of five kinds: the name-karmas of gross body – audārika śarīra, the transformable body – vaikriyika śarīra, the projectable body – āhāraka śarīra, the luminous body – taijasa śarīra and the karmic body – kārmaõa śarīra. Their peculiarities have been explained already (see sūtra 2-36). That on rise of which the chief and secondary parts of the body are distinguished is the name-karma of the limbs and minor limbs – ańgopāńga. It is of three kinds: the name-karmas of the limbs and minor limbs of the gross body – audārika śarīra ańgopāńga, of the transformable body – vaikriyika śarīra ańgopāńga, and of the projectable body – āhāraka śarīra ańgopāńga. That which causes the formation of the body with its several parts in their proper places is the name-karma of formation – nirmāõa. It is of two kinds: the name-karmas of fixing the position – sthānanirmāõa and of fixing the size – pramāõanirmāõa. It determines the position and size of the eyes and so on in conformity with the class of being. The close union or binding of the particles of matter (pudgala) acquired on the rise of the body (śarīra) name-karma is the namekarma of binding – bandhana. That on rise of which oneness or compactness of the body (śarīra) such as the gross body, is attained by close interpenetration (i.e., without any inter-space) of the space-points (pradeśa) of the molecules is the name-karma of molecular interfusion – saÉghāta. That on rise of which the structure of the body, such as the physical body, is accomplished is called the name-karma of structure – saÉsthāna. It is of six kinds: the name-karmas of the perfectly symmetrical body – samacaturasra saÉsthāna, the upper part alone symmetrical – nyagrodha parimaõçala saÉsthāna, the lower part alone symmetrical – svāsti saÉsthāna, the hunchbacked body – kubjaka saÉsthāna, the dwarfish body – vāmana saÉsthāna, and the entirely unsymmetrical or deformed body – hunçaka saÉsthāna. That on rise of which the different types of joints of the bones are 327 vè;k;&8 That on rise of which there is no falling down like the iron ball and no going up like the warm cotton is the name-karma of neither heavy nor light – agurulaghu. affected is the name-karma of joint – saÉhanana. It is of six kinds: the name-karmas of perfect joint noted for extraordinary sturdiness and strength – vajraÃÈabhanārāca saÉhanana, the less-than-perfect joint – vajranārāca saÉhanana, the still inferior joint – nārāca saÉhanana, weak joint – ardhanārāca saÉhanana, very weak joint – kīlikā saÉhanana, and extremely weak joint – asamprāptāsÃpāÇikā saÉhanana. That which gives rise to the sense of touch is the name-karma of touch – sparśa. It is of eight kinds: the name-karmas of hard touch – karkaśa sparśa, soft touch – mÃdu sparśa, heavy touch – guru sparśa, light touch – laghu sparśa, smooth touch – snigdha sparśa, rough touch – rūkÈa sparśa, cold touch – śīta sparśa and hot touch – uÈõa sparśa. That which gives rise to the sense of taste is the name-karma of taste – rasa. It is of five kinds: the name-karmas of bitter taste – tikta rasa, pungent taste – kaÇu rasa, astringent taste – kaÈāya rasa, sour taste – āmla rasa and sweet taste – madhura rasa. That which gives rise to the sense of odour is the name-karma of odour – gandha. It is of two kinds: the name-karmas of pleasant odour – surabhi gandha and unpleasant odour – asurabhi gandha. That which causes distinction in the colour of the body is the namekarma of colour – varõa. It is of five kinds: the name-karmas of black colour – kÃÈõa varõa, blue colour – nīla varõa, red colour – rakta varõa, yellow colour – hāridra varõa, and white colour – śukla varõa. That on rise of which the form of the previous body does not disappear is the name-karma of migratory form after death – ānupūrvya. It is of four kinds: the name-karmas relating to the tendency of the soul after death to move towards the infernal state of existence – narakagatiprāyogyānupūrvya, towards the plant and animal state of existence – tiryaggatiprāyogyānupūrvya, towards the human state of existence – manuÈyagatiprāyogyānupūrvya and towards the celestial state of existence – devagatiprāyogyānupūrvya. 328 Tattvārthasūtra That on rise of which there is self-annihilation by hanging, falling from a cliff, etc., is the name-karma of self-destruction – upaghāta. That on rise of which there is destruction of the self by others, through weapons, etc., is the name-karma of destruction by others – paraghāta. That on rise of which the body emits warm light, like the sunshine, is the name-karma of emitting warm light – ātapa. It is found in the sun, etc. That on rise of which the body emits cool brilliance or lustre is the name-karma of emitting cool light – udyota. It is found in the moon, the glowworm, etc. That on rise of which the being is able to breathe is the name-karma of respiration – ucchvāsa. That on rise of which the being is able to move about is the namekarma of movement or gait – vihāyogati. It is of two kinds: the namekarmas of graceful movement – praśastha vihāyogati, and awkward movement – apraśastha vihāyogati. That on rise of which the soul attains an individual body for its use is the name-karma of individual body – pratyeka śarīra. That on rise of which several souls possess one common body for their use is the name-karma of collective body – sādhāraõa śarīra. That on rise of which the being is born with two or more senses is the name-karma of mobile-being – trasa. That on rise of which the being is born with one sense is the namekarma of immobile-being – sthāvara. That on rise of which the being is pleasing to others is the name-karma of good-tempered – subhaga. That on rise of which the being is unpleasant to others is the namekarma of bad-tempered – durbhaga. That on rise of which the being is endowed with a melodious voice is the name-karma of melodious voice – susvara. That on rise of which the being is endowed with a harsh voice is the name-karma of unmelodious voice – duÍsvara. That on rise of which the being is endowed with an attractive form is 329 vè;k;&8 the name-karma of attractiveness of form – śubha. That on rise of which the being is endowed with an unattractive form is the name-karma of unattractiveness of form – aśubha. That on rise of which the being is endowed with a subtle body is the name-karma of minute body – sūkÈma. That on rise of which the being is endowed with a gross body is the name-karma of gross body – bādara. That on rise of which the being is endowed with complete development of the organs and capacities is the name-karma of completion – paryāpti. It is of six kinds – the name-karmas of taking in of the molecules to form the body – āhāraparyāpti, development of the body – śarīraparyāpti, development of the sense-organs – indriyaparyāpti, development of the respiratory organs – prāõāpānaparyāpti, development of the vocal organ – bhāÈāparyāpti, and development of the mind – manaÍparyāpti. That on rise of which the being is not endowed with full development of these six kinds of completion is the name-karma of incompletion – aparyāpti. That on rise of which the being accomplishes firmness (such as a wellknit frame, fine teeth and strong limbs) is the name-karma of firmness – sthira. That on rise of which the being does not accomplish firmness is the name-karma of infirmness – asthira. That on rise of which the being is endowed with lustre of the body is the name-karma of lustrous body – ādeya. That on rise of which the being is not endowed with lustre of the body is the name-karma of lustreless body – anādeya. That on rise of which the merits of the being get admiration and praise from others is the name-karma of glory and renown – yaśaÍkīrti. That on rise of which the merits of the being do not get admiration and praise from others is the name-karma of obscurity – ayaśaÍkīrti. That on rise of which the being is destined to attain the status of the Lord of the three worlds is the name-karma of Lord Jina – Tīrthakaratva. 330 Tattvārthasūtra The subdivisions of name-karma have been described. The subdivisions of status-determining (gotra) karma are described next. The high-status (uccagotra) and the low-status (nīcagotra) are the two subdivisions of statusdetermining (gotra) karma. mPpSuhZpSÜÓ AA12AA 1mPPkSuhZpSÜÓo mPPkxks=k vkSj uhpxks=k & ;s nks Hksn xks=k deZ ds gaSA The status-determining (gotra) karma is of two kinds: the gotra karma of high-status (uccagotra) and the gotra karma of low-status (nīcagotra). Owing to the rise of the former, an individual is born in a high or noble family of great respectability and prestige. Due to the rise of the latter one gets birth in a low-status family, lacking in prestige and respectability. The high-status family has the tradition of noble conduct; the low-status family has the tradition of vicious conduct. The subdivisions of the eighth kind, the obstructive (antarāya) karma, are now mentioned. nkuykHkHkksxksiHkksxoh;kZ.kke~ AA13AA 1nkuykHkHkksxksiHkksxoh;kZ.kke~o nkukUrjk;] ykHkkUrjk;] HkksxkUrjk;] miHkksxkUrjk; vkSj oh;kZUrjk; & ;s ik¡p Hksn vUrjk; deZ ds gSaA izÑfrcU/ ds miHksnksa dk o.kZu ;gk¡ iw.kZ gqvkA 331 vè;k;&8 The obstructive (antarāya) karma has five subdivisions: the antarāya karma of obstructing the making of a gift (charity) – dāna antarāya, the attainment of a gain – lābha antarāya, enjoyment of consumable things – bhoga antarāya, enjoyment of non-consumable things – upabhoga antarāya, and effort (energy) – vīrya antarāya. The subdivisions of the obstructive (antarāya) karma are made with reference to the kind of obstruction. Thus these subdivisions result in obstruction in charity, in gain, and so on. On the rise of the first kind – dāna antarāya – the individual is not able to make a gift even if he wishes to. The second – lābha antarāya – hinders him from attaining any gain even though he sets his heart on it. The third – bhoga antarāya – hinders the enjoyment of consumable things, though he is desirous of enjoyment. The fourth – upabhoga antarāya – prevents the enjoyment of non-consumable things, although he is eager after enjoyment of such things. The fifth – vīrya antarāya – prevents effort or exertion, although he wants to make an effort or exert himself. The divisions of nature-bondage – prakÃtibandha – have been explained. Now the kinds of duration-bondage – sthitibandha – have to be described. Duration (sthiti) is of two kinds, the maximum (utkÃÈÇa) and the minimum (jaghanya). Certain kinds of karmas have the same maximum (utkÃÈÇa) duration. These are mentioned first. vkfnrfLrl`.kkeUrjk;L; p  =k'kRlkxjksiedksVhdksVÔ% ijk fLFkfr% AA14AA 1vkfnrfLrl`.kke~o vkfn ls rhu vFkkZr~ Kkukoj.k] n'kZukoj.k] rFkk osnuh; 1vUrjk;L; po vkSj vUrjk; & bu pkj deks± dh 1ijk 332 Tattvārthasūtra fLFkfr%o mRÑ"V fLFkfr 1 =k'kRlkxjksiedksVhdksVÔ%o rhl dksVkdksfV lkxjksie gSA The maximum duration – utkÃÈÇa sthiti – of the first three types of karmas, i.e., knowledge-covering (jñānāvaraõa), perception-covering (darśanāvaraõa) and feelingproducing (vedanīya), and of the obstructive (antarāya) karma is thirty sāgaropama koÇākoÇi. It is mentioned 'from the first' in order to indicate that the three should not be taken from the middle or from the end. 'Obstructive' is mentioned in order to include that which is separated. 'Sāgaropama' is the duration or period of time indicated already. 'KoÇi' multiplied by 'koÇi' is koÇākoÇi. The word 'parā' means the maximum. The purport is this. The maximum duration – utkÃÈÇa sthiti – of knowledge-covering (jñānāvaraõa), perception-covering (darśanāvaraõa), feelingproducing (vedanīya), and obstructive (antarāya) karmas is thirty sāgaropama koÇākoÇi. In whom does it occur? The bondage of karmas with the maximum duration occurs in case of the wrong-believer (mithyādÃÈÇi) who is endowed with the five senses and the mind – saÉjñī pańcendriya – and who has attained completion – paryāptaka. The maximum duration of the deluding (mohanīya) karma is now indicated. lIrfreksZguh;L; AA15AA 1eksguh;L;o eksguh; deZ dh mRÑ"V fLFkfr 1lIrfr%o lÙkj dksVkdksfV lkxjksie gSA Seventy sāgaropama koÇākoÇi is the maximum duration – utkÃÈÇa sthiti – of the deluding (mohanīya) karma. 333 vè;k;&8 In this sūtra, 'sāgaropamakoÇikoÇi' and 'parā sthitiÍ' – utkÃÈÇa sthiti – have been taken from the previous sūtra. This maximum duration of the deluding (mohanīya) karma also occurs in case of the wrongbeliever (mithyādÃÈÇi) who is endowed with the five senses and the mind – saÉjñī pańcendriya – and who has attained completion – paryāptaka. With regard to the rest it must be understood from the Scripture. The maximum duration of the physique-making (nāma) and the status-determining (gotra) karmas is mentioned next.  o'kfrukZexks=k;ks% AA16AA 1ukexks=k;ks%o uke vkSj xks=k deZ dh mRÑ"V fLFkfr 1 o'kfr%o chl dksVkdksfV lkxjksie gSA Twenty sāgaropama koÇākoÇi is the maximum duration – utkÃÈÇa sthiti – of the name (nāma) and the statusdetermining (gotra) karmas. Again, 'sāgaropamakoÇikoÇi' and 'parā sthitiÍ' – utkÃÈÇa sthiti – have been taken from the previous sūtra. This maximum duration also occurs in case of the wrong-believer (mithyādÃÈÇi) who is endowed with the five senses and the mind – saÉjñī pańcendriya – and who has attained completion – paryāptaka. With regard to the rest it must be understood from the Scripture. What is the maximum duration of life-determining (āyuÍ) karma? =k; L=k'kRlkxjksiek.;k;q"k% AA17AA 334 Tattvārthasūtra 1vk;q"k%o vk;q deZ dh mRÑ"V fLFkfr 1=k; L=k'kRlkxjksiekf.ko rSarhl lkxjksie gSA Thirty-three sāgaropama is the maximum duration of the life-determining (āyuÍ) karma. The mention of 'sāgaropama' in the sūtra is to exclude 'koÇākoÇi'. The maximum duration is supplied from the sūtra 8-14. This maximum duration also occurs in case of the wrong-believer (mithyādÃÈÇi) who is endowed with the five senses and the mind – saÉjñī pańcendriya – and who has attained completion – paryāptaka. With regard to the rest it must be understood from the Scripture. The maximum duration – utkÃÈÇa sthiti – has been described. Now the minimum duration – jaghanya sthiti – has to be described. Leaving (for the present) the five types of karmas, which have the same minimum duration, the author describes the minimum duration of the other three types of karmas in two sūtra. vijk }kn'k eqgwrkZ osnuh;L; AA18AA 1osnuh;L; vijko osnuh; deZ dh t?kU; fLFkfr 1}kn'keqgwrkZo ckjg eqgwrZ gSA The minimum duration – jaghanya sthiti – of the feelingproducing (vedanīya) karma is twelve muhūrta. The word 'aparā' means the minimum. The minimum duration of the feeling-producing (vedanīya) karma is twelve muhūrta. 335 vè;k;&8 ukexks=k;ksj"VkS AA19AA 1ukexks=k;ks%o uke vkSj xks=k deZ dh (t?kU; fLFkfr) 1v"VkSo vkB eqgwrZ gSA The minimum duration – jaghanya sthiti – of the physique-making (nāma) and the status-determining (gotra) karmas is eight muhūrta. The words 'muhūrta' and 'aparā sthiti' – minimum duration – are supplied from the previous sūtra. The minimum duration of the remaining five types of karmas is now indicated. 'ks"kk.kkeUreZqgwrkZ AA20AA 1'ks"kk.kkao ckdh ds ik¡p & Kkukoj.k] n'kZukoj.k] eksguh;] vUrjk; vkSj vk;q & deks± dh t?kU; fLFkfr 1vUreqZgwrkZo vUreqZgwrZ gSA The minimum duration – jaghanya sthiti – of the remaining five kinds of karmas is up to one muhūrta. The minimum duration – jaghanya sthiti – of the remaining five karmas is up to one muhūrta. The minimum duration of knowledgecovering (jñānāvaraõa), perception-covering (darśanāvaraõa), and obstructive (antarāya) karmas obtains in the case of the ascetic in the tenth stage of development – sūkÈmasāmparāya guõasthāna. The minimum duration of the deluding (mohanīya) karma occurs in the case of the ascetic in the ninth stage – anivÃttibādarasāmparāya guõasthāna. The minimum duration of the life-determining (āyuÍ) 336 Tattvārthasūtra karma occurs in the case of animals and human beings who take birth with the life-span of numerable (saÉkhyāta) years. What is the definition of fruition – anubhava? foikdks¿uqHko% AA21AA 1foikd%o fofo/ izdkj dk foikd vFkkZr~ iQy nsus dh 'kfDr 1vuqHko%o gh vuqHko gSA Fruition – anubhava – is the capacity of the karmas to provide various kinds of fruits. The word 'vipāka' means distinctive or variegated ripening. It is distinguished by influx of intense or mild dispositions, as described already. Or, different kinds of fruition assisted by differences in substance (dravya), place (kÈetra), time (kāla), state-of-being (bhava) and disposition (bhāva) constitute 'vipāka'. This 'vipāka' is what is experienced on fruition – anubhava. From abundance of auspicious modifications or thought-activity of the soul, there is fruition-bondage of abundance of auspicious karmas, and there is fruition-bondage of very little of inauspicious karmas. Similarly, from abundance of inauspicious modifications or thought-activity of the soul, there is fruition-bondage of abundance of inauspicious karmas, and there is fruition-bondage of very little of auspicious karmas. The fruition resulting thus from appropriate causes operates in two ways, that is, by its own nature, and by the nature of another. The fruition of each of the eight main types of karmas is by its own nature alone. That is to say that the knowledge-covering karma will cover knowledge only and will not produce feeling or will not determine life or status. In case of subtypes of the karmas, except the life-karma, faith-deluding and conduct-deluding karmas, fruition is possible by others' nature also. 337 vè;k;&8 For instance, the fruition of life-karma of an animal or a human being is not possible through life in hell. And the fruition of faith-deluding karma is not possible through conduct-deluding karma and vice-versa. The disciple says, "The ripening of karmas accumulated formerly is fruition. We admit this. But we do not know this other thing. Is fruition according to the nature of karmas or otherwise? "Yes," says the author. Fruition is according to the nature of the species of karmas enumerated. This is declared in the next sūtra. l ;Fkkuke AA22AA 1l%o ;g vuqHko (vuqHkkx) 1;Fkkukeo deks± ds uke ds vuqlkj gh gksrk gSA The nature of fruition is according to the names of the karmas. The fruit of knowledge-covering (jñānāvaraõa) karma is absence of knowledge. The effect of perception-covering (darśanāvaraõa) karma is to obscure perception. Thus the effects of all karmas are significant and are true to their meanings. Hence there is agreement between the several types of karmas and their fruition – anubhava. It is understood that ripening is fruition – anubhava. Now do the experienced karmas continue to remain as ornaments, or do they fall off losing their strength and vigour? rrÜÓ futZjk AA23AA 1rr% po (rhoz] eè;e ;k eUn) iQy nsus ds ckn 1futZjko mu 338 Tattvārthasūtra deks± dh futZjk gks tkrh gS] vFkkZr~ mn; esa vkus ds ckn deZ vkRek ls ìFkd~ gks tkrs gSaA After fruition (anubhava), the shedding – nirjarā – of karmas takes place. Just as food and similar things decay in course of time, the karmas fall off after giving pain or pleasure. These cannot stay on after fruition at the end of their duration. The falling off – nirjarā – or dissociation of karmas is of two kinds, namely, ripening in the usual course – vipākajā – and being made to ripen prematurely – avipākajā. In the great ocean of transmigration, the individual soul wanders, whirling round and round among the four states of existence, in various births. And the auspicious and inauspicious karmas bound with the soul reach the stage of fruition according to their duration, and their shedding takes place. This is the first kind of dissociation – vipākajā nirjarā – arising from maturity in the ordinary course of things. As the mango, jack fruit, etc., are made to ripen by special contrivances, the karmas which have not attained their maturity can be made to rise and experienced. This dissociation is without their ripening in the natural course of things. The word 'ca' is intended to include other methods referred to in a later sūtra, namely, sūtra 9-3, 'tapasā nirjarā ca'. Dissociation is effected by penance and also by other ways. Why is dissociation (nirjarā) mentioned here before stoppage (saÉvara) of karmas, as it should have come after stoppage in the natural course of things? It is mentioned here for the sake of brevity. If it were to be mentioned there, it would have been a repetition. The fruition – anubhava – is of two types, for the destructive (ghāti) karmas and for the non-destructive (aghāti) karmas. The four – deluding (mohanīya), knowledge-covering (jñānāvaraõa), perceptioncovering (darśanāvaraõa), and obstructive (antarāya) – karmas are called destructive (ghāti) as these interfere with the essential characteristics of the soul. For these destructive (ghāti) karmas, the 339 vè;k;&8 fruition – anubhava – varies in degrees and is likened to the creeper (latā), the wood (dāru), the bone (asthi), and the rock (śaila). The other four main types of karmas – feeling-producing (vedanīya), lifedetermining (āyuÍ), physique-making (nāma), and statusdetermining (gotra) – are called non-destructive (aghāti) as these do not interfere with the essential characteristics of the soul. These nondestructive (aghāti) karmas have two classes, merit (puõya) and demerit (pāpa). The fruition – anubhava – of the merit (puõya) varies in degrees and is likened to the molasses (guça), the sweetmeat (khāõça), the sugar (śarkarā), and the nectar (amÃta). The fruition – anubhava – of the demerit (pāpa) also varies in degrees and is likened to the margosa (nimba or nīma), the sour gruel (kańjīra), the venom (viÈa), and the deadly poison (halāhala). (see 'Sarvārthasiddhi', p. 314). Fruition-bondage (anubbhavabandha) has been described. Now space-bondage (pradeśabandha) must be described. In describing it these points must be indicated. What are its causes? When does it occur? How does it occur? What is its nature? Where does it occur? What is its transformation? The next sūtra proceeds to give particulars in the order in which the questions are put. ukeizR;;k% loZrks ;ksxfo'ks"kkRlw{eSd{ks=kkoxkgfLFkrk% lokZReizns'ks"ouUrkuUrizns'kk% AA24AA 1ukeizR;;k%o Kkukoj.kkfn deZ izÑfr;ksa ds dkj.kHkwr 1loZr%o loZ Hkkoksa esa izfrle; 1;ksxfo'ks"kkr~o ;ksxfo'ks"k ls 1lw{eSd{ks=koxkgfLFkrk%o lw{e] ,d{ks=kkoxkgh vkSj fLFkr 1vuUrkuUrizns'kk%o vuUrkuUr iqñxy ijek.kq 1lokZReizns'ks"kqo loZ vkReizns'kksa esa (lEcU/ dks izkIr) gksrs gSaA 340 Tattvārthasūtra The subtle (sūkÈma), infinite-times-infinite (anantānanta), stationary (sthitāÍ) atoms – pudgala paramāõu – fit to be transformed into karmas, as indicated by the names of the karmas, pervade the entire space-points (pradeśa) of the individual soul in every birth. And these are absorbed every instant by the soul because of its activity (yoga). The phrase 'nāmapratyayaÍ' means the species of karmas as indicated by the names. It has been said that the nature of karmas is according to their names (sūtra 8-22). So the word 'name' encompasses all species of karmas. 'SarvataÍ' means in all births. In case of every soul infinite births have gone by or have taken place in the past. And in the future there will be numerable, innumerable or infinite-times-infinite births. The phrase 'yogaviśeÈāt' is intended to indicate that owing to activity (yoga), the matter is absorbed in form of karma. The word 'sukÈma' indicates that the matter capable of being absorbed as karmas is subtle and not gross. The phrase 'ekakÈetrāvagāha' means pervading the same extent of space as occupied by the individual soul. The term 'sthitāÍ' means stationary. This term is intended to indicate that the forms of karmic matter are stationary and not moving. 'SarvātmapradeśeÈu' is intended to indicate the substratum. It means that the forms of karmic matter pervade the entire extent of space of the individual soul. This indicates that karmic particles do not pervade only one, two, etc., space-points (pradeśa) of the soul. These particles pervade the entire space-points of the soul, in all directions, upper, lower and horizontal. The extent of these particles of matter is infinite-times-infinite space-points, and the specific mention of it is intended to exclude other quantities and declare that it is not numerable, innumerable or infinite space-points. The molecules of karmic matter are infinitefold of the number of the non-potential souls (abhavya) and one/infinite of the number of the liberated souls (the Siddha) and occupy one/innumerable part of the ghanāńgula. 341 vè;k;&8 These are of varied duration; of one, two, three, four, numerable and innumerable instants. These particles are characterized by five colours, five tastes, two odours, and four kinds of touch and are fit to be turned into the eight species of karmas. Owing to the activity (yoga) of the soul these are bound with the soul. Thus space-bondage (pradeśabandha) must be understood in brief. It was contended earlier (see sūtra 1-4) that merit (puõya) and demerit (pāpa) are implied in influx (āsrava) and bondage (bandha). Hence these – merit (puõya) and demerit (pāpa) – must be explained now. The next sūtra determines the karmas that constitute merit (puõya). l}s|'kqqHkk;qukZexks=kkf.k iq.;e~ AA25AA 1l}s|'kqHkk;qukZexks=kkf.ko lkrk osnuh;] 'kqHk vk;q] 'kqHk uke vkSj 'kqHk xks=k 1iq.;e~o ;s iq.;&izÑfr;k¡ gaSA The auspicious varieties of the feeling-producing – sātāvedanīya, life-determining – śubha āyuÍ, physiquemaking – śubha nāma, and status-determining – śubha gotra, karmas constitute merit (puõya). The word 'śubha' means auspicious or laudable. It is added to the rest severally – auspicious life, auspicious name and auspicious status. The three auspicious life-karmas are: life as plant and animal – tiryańcāyuÍ, life as a human being – manuÈyāyuÍ and life as a celestial being – devāyuÍ. The thirty-seven auspicious name-karmas are: the human state of existence – manuÈyagati, the celestial existence – devagati, the class of beings with five senses – pańcendriyajāti, the five bodies – śarīa, the three chief and secondary parts – ańgopāńga, the perfectly symmetrical body – samacaturasra saÉsthāna, extra342 Tattvārthasūtra ordinary sturdiness and strength – vajraÃÈabhanārāca saÉhanana, pleasant colour – varõa, pleasant taste – rasa, pleasant odour – gandha, pleasant touch – sparśa, movement towards the human state of existence – manuÈyagatiprāyogyānupūrvya, movement towards the celestial state of existence – devagatiprāyogyānupūrvya, neither heavy nor light – agurulaghu, liability of annihilation by others – paraghāta, respiration – ucchvāsa, emitting warm light – ātapa, emitting cool light – udyota, graceful gait – vihāyogati, mobile-being – trasa, gross body – bādara, complete development of the organs and the faculties of the body – paryāpti, possession of an individual body – pratyeka śarīra, firmness of the bodily frame – sthira, beauty of the body – śubha, good-tempered – subhaga, melodious voice – susvara, lustrous body – ādeya, glory and renown – yaśaÍkīrti, the formation of the body – nirmāõa, and the name-karma of the Tīrthańkara. Further, high status (uccagotra) and pleasant-feeling (sātāvedanīya) are auspicious. In all, there are forty-two auspicious varieties of karmas. vrks¿U;Rikie~ AA26AA 1vr%vU;r~o bu iq.;&izÑfr;ksa ls vU; lc 1ikie~o iki&izÑfr;k¡ gSaA The remaining varieties of karmas constitute demerit (pāpa). The karmas which do not constitute merit (puõya), as mentioned in the previous sūtra, are classified under demerit (pāpa). These are eighty-two in number. Five kinds of knowledge-covering (jñānāvaraõa) karmas, nine kinds of perception-covering (darśanāvaraõa) karmas, twenty-six kinds of deluding (mohanīya) karmas, and five 343 vè;k;&8 kinds of obstructive (antarāya) karmas. The infernal state of existence – narakagati, the plant and animal state of existence – tiryańcagati, the four classes (jāti) of beings (with one, two, three and four senses), the five kinds of structure of the body – saÉsthāna, the five kinds of joints – saÉhanana, inauspicious colour – varõa, inauspicious taste – rasa, inauspicious odour – gandha, inauspicious touch – sparśa, two kinds of movement of the soul towards the place of birth – narakagatiprāyogyānupūrvya and tiryaggatiprāyogyānupūrvya, self-annihilation – upaghāta, awkward movement – apraśastha vihāyogati, immobile-being – sthāvara, minute body – sūkÈma, incomplete development of organs and faculties – aparyāpti, collective body – sādhāraõa śarīra, infirmness of limbs – asthira, unattractiveness of form – aśubha, bad-tempered – durbhaga, unmelodious voice – duÍsvara, lustreless body – anādeya, and obscurity – ayaśaÍkīrti, are thirty-four inauspicious types of name-karmas (nāmakarma). Unpleasant feeling-producing – asātāvedanīya, life as an infernal being – narakāyuÍ, and low status – nīcagotra, are the other three. Thus, bondage has been explained in detail. The bondage is perceived directly by clairvoyance (avadhijñāna), telepathy (manaÍparyayajñāna) and omniscience (kevalajñāna), and can be understood from the Scripture promulgated by those possessed of direct knowledge. ] ] ] 344 Tattvārthasūtra AA bfr rÙokFkZlw=kkijukeeks{k'kkÐs v"Veks¿è;k;% lekIr% AA The obstruction (nirodha) of influx (āsrava) is stoppage (saÉvara). STOPPAGE AND SHEDDING OF KARMAS C H A P T E R 9 vkÏofujksèk% laoj% AA1AA 1vkÏofujks/%o vkÏo dk fujks/ (jksduk) lks 1laoj%o laoj gS vFkkZr~ vkRek esa ftu dkj.kksa ls deks± dk vkÏo gksrk gS mu dkj.kksa dks nwj djus ls deks± dk vkuk #d tkrk gS] mls laoj dgrs gSaA Bondage (bandha) has been described. The next thing to be explained is stoppage (saÉvara) of karmas. Influx (āsrava) which is the cause of taking in of new karmic matter has been explained. The obstruction of the inflow of karmic matter is called stoppage (saÉvara). It is of two kinds, psychic-stoppage (bhāva saÉvara) and material-stoppage (dravya saÉvara). The cessation of activities that lead to transmigration is psychic-stoppage (bhāva saÉvara). When these activities are checked, the taking in of karmic matter is cut off or interrupted; this is material-stoppage (dravya saÉvara). Now this is investigated. What karmas are stopped in what stages of spiritual development – guõasthāna (see explanation to sūtra 1-8)? The self that is subjugated by the karma which causes false belief is the misbeliever or 'deluded' – mithyādÃÈÇi. That karma which flows into the soul chiefly on account of wrong-belief (mithyādarśana) is cut off in case of those in higher guõasthāna. Hence stoppage of that karma prevails in the beings from the second stage of spiritual development, 345 vè;k;&9 namely, 'downfall' – sāsādanasamyagdÃÈÇi – onwards. What is that karma? That karma is of sixteen kinds: wrong-belief – mithyātva, neuter-sex – napuÉsakaveda, infernal-lifetime – narakāyuÍ, infernal state of existence – narakagati, birth as a one-sensed being – ekendriya jāti, birth as a two-sensed being – dvīndriya jāti, birth as a threesensed being – trīndriya jāti, birth as a four-sensed being – caturindriya jāti, unsymmetrical body – hunça saÉsthāna, extremely weak joint – asamprāptāsÃpāÇikā saÉhanana, transmigrating force tending to infernal state of existence – narakagatiprāyogyānupūrvī, emitting warm light – ātapa, the body possessing one sense only – sthāvara, the subtle body – sūkÈma, the undeveloped body – aprayāptaka, and the collective body – sādhāraõa śarīra. Non-restraint (asaÉyama) is of three kinds – the rise of passions (kaÈāya) leading to endless mundane existence – anantānubandhī, the rise of passions hindering partial restraint – apratyākhyāna, and the rise of passions hindering complete self-discipline – pratyākhyāna. The influx of karmas caused by these passions is stopped in their absence. There is, thus, stoppage of these twenty-five karmas which are caused due to the rise of anantānubandhī passions (kaÈāya): deepsleep – nidrā-nidrā, heavy-drowsiness – pracalā-pracalā, somnambulism – styānagÃddhi, anantānubandhī anger – krodha, anantānubandhī pride – māna, anantānubandhī deceitfulness – māyā, anantānubandhī greed – lobha, female-sex-passion – strīveda, animal age – tiryańcāyuÍ, animal state of existence – tiryańcagati, the middle four types of structure of the body – saÉsthāna, the middle four types of joints – saÉhanana, the transmigrating force tending to the animal state of existence – tiryaggatiprāyogyānupūrvī, cold light – udyota, awkward motion – apraśastha vihāyogati, bad-tempered – durbhaga, harsh voice – duÍsvara, lustreless body – anādeya, and low family – nīcagotra. These karmas, the influx of which is caused by nonrestraint (asaÉyama) arising from the anantānubandhī passions (kaÈāya), bind one-sensed beings, etc., only up to the end of the second stage of spiritual development – sāsādanasamyagdÃÈÇi. Owing to the absence of this kind of non-restraint in the higher stages of spiritual 346 Tattvārthasūtra development, there is stoppage of these karmas in those stages, that is, from the third stage of mixed right and wrong belief – samyagmithyādÃÈÇi. Ten karmas flow into the soul primarily on account of non-restraint (asaÉyama) caused by the rise of passions hindering partial restraint – apratyākhyānāvaraõa. These are apratyākhyānāvaraõa anger – krodha, apratyākhyānāvaraõa pride – māna, apratyākhyānāvaraõa deceitfulness – māyā, apratyākhyānāvaraõa greed – lobha, human age – manuÈyāyuÍ, human state of existence – manuÈyagati, gross body – audārika śarīra, the chief and secondary parts of the physical body – audārika śarīra ańgopāńga, excellent joining – vajraÃÈabhanārāca saÉhanana, and the transmigrating force tending to human birth – nanuÈyagatiprāyogyānupūrvī. These karmas bind from one-sensed beings up to the end of the fourth stage of spiritual development, namely, 'vowless right belief' – asaÉyatasamyagdÃÈÇi. Owing to the absence of passions hindering partial restraint – apratyākhyānāvaraõa – there is stoppage of these karmas in the higher stages. In the third stage of mixed belief – samyagmithyātva – there is no binding of age-determining (āyuÍ) karma. That is a peculiarity. On account of non-restraint (asaÉyama) caused by the rise of passions that prevent complete self-control – pratyākhyānāvaraõa – these four karmas, pratyākhyānāvaraõa anger – krodha, pratyākhyānāvaraõa pride – māna, pratyākhyānāvaraõa deceitfulness – māyā, and pratyākhyānāvaraõa greed – lobha, bind from one-sensed beings up to the end of the fifth stage of 'partial vows' – saÉyatāsaÉyata. There is stoppage of these karmas in the higher stages. The influx of karmas caused by negligence (pramāda) is stopped in the absence of negligence. From the stage higher up the sixth stage of 'imperfect vows' – pramattasaÉyata – there is stoppage of karmas whose influx is caused by negligence, as there is no negligence in those stages. What are these? These are the six karmas causing the unpleasant-feeling – asātāvedanīya, disliking – arati, sorrow – śoka, infirm frame – asthira, unattractiveness of form – aśubha, and 347 vè;k;&9 obscurity – ayaśaÍkīrti. The commencement of the binding of celestial age – devāyuÍ – is caused generally by negligence (pramāda) and also by the absence of negligence in the next (seventh) stage of 'perfect vows' – apramattasaÉyata. Owing to the absence of negligence (pramāda), there is stoppage of this binding of celestial age in the higher stages, i.e., after the seventh stage of 'perfect vows' – apramattasaÉyata. The passions bereft of negligence (pramāda), etc., are stopped as the passions (kaÈāya) are controlled. Such passions are of three degrees, namely, intense (tīvra), moderate (madhyama) and minute (jaghanya). These three degrees of passions (kaÈāya) remain in the next three stages (8th, 9th and 10th). In one/numerable part of the eighth stage of 'unprecedented purity' – apūrvakaraõa – only the two karmas of sleep (nidrā) and slumber (pracalā) bind. In the next one/numerable part, thirty divisions of karmas bind. These are the celestial state of existence – devagati, birth as a being with five senses – pańcedriya jāti, transformable body – vaikriyika śarīra, projectable body – āhāraka śarīra, luminous body – taijasa śarīra, karmic body – kārmaõa śarīra, symmetrical build – samacaturasra saÉsthāna, the chief and secondary parts of the transformable body – vaikriyika śarīra ańgopāńga, the chief and secondary parts of the projectable body – āhāraka śarīra ańgopāńga, colour – varõa, odour – gandha, taste – rasa, touch – sparśa, transmigrating force tending to celestial state – devagatiprāyogyānupūrvī, neither heavy nor light – agurulaghu, self-annihilation – upaghāta, destruction caused by others – paraghāta, respiration – ucchvāsa, graceful movement – praśastha vihāyogati, movable body – trasa, gross body – bādara, complete development – paryāpta, individual body – pratyeka śarīra, firmness of the body – sthira, attractiveness of form – śubha, good-tempered – subhaga, melodious voice – susvara, lustrous body – ādeya, sturdy formation – nirmāõa, and the status of the Tīrthańkara. In the last instant of this stage, the four karmas causing laughter – hāsya, liking – rati, fear – bhaya, and disgust – jugupsā, bind. The influx (āsrava) of 348 Tattvārthasūtra these karmas is owing to intense passions; as the passions get progressively less in the higher stages, stoppage (saÉvara) takes place. In the next stage of 'checking of gross-passions' – anivÃttibādarasāmparāya, from the first instant up to one/numerable parts of the duration of this stage, male-sex-passion – puńveda, and gleaming (saÉjvalana) anger – krodha – bind. In the remaining numerable parts of this stage, saÉjvalana pride – māna, and saÉjvalana deceitfulness – māyā bind. And in the last instant, saÉjvalana greed – lobha binds. The influx of these karmas is caused by moderate passions (kaÈāya). And owing to the progressive absence of moderate passions, there is stoppage of these karmas in the higher stages. In the next stage of 'checking of even minute passions' – sūkÈmasāmparāya, the following sixteen karmas bind: five kinds of knowledge-covering – jñānāvaraõa, four kinds of perception-covering – darśanāvaraõa, glory and renown – yaśaÍkīrti, high family – uccagotra, and five kinds of obstructivekarmas – antarāya, the influx of which is caused by minute passions. There is stoppage of these karmas in the higher stages owing to the absence of minute passions. In the next three stages of 'subsided delusion' – upaśānta-kaÈāya, 'destroyed delusion' – kÈīõakaÈāya, and 'Omniscient-with-vibration' – sayogakevalī, there is the bondage of karmas causing pleasant-feeling – sātāvedanīya, owing to the presence of mere vibrations or activity (yoga). And in the absence of activity (yoga) in case of the 'Omniscient-without-activity' – ayogakevalī, there is stoppage (saÉvara) of the karmas causing pleasant-feeling – sātāvedanīya. (see also 'Õayacakko', verse 155, p. 89-90). Stoppage (saÉvara) has been described. The means to attain stoppage are mentioned in the next sūtra. l xqfIrlfefrèkekZuqisz{kkijh"kgt;pkfj=kS% AA2AA 1l%o og (laoj) 1xqfIrlfefr/ekZuqisz{kkijh"kgt;pkfj=kS%o xqfIr] lfefr] /eZ] vuqisz{kk] ijh"kgt; vkSj pkfj=k ls gksrk gSA 349 vè;k;&9 Stoppage (saÉvara) is affected by control – gupti, carefulness – samiti, virtue – dharma, contemplation – anuprekÈā, conquest by endurance – parīÈahajaya, and conduct – cāritra. That by which the soul is protected from the causes of transmigration is control – gupti. Careful movement in order to avoid injury to organisms is regulation or carefulness – samiti. That which takes one to the desired goal is virtue – dharma. Meditating on the nature of the body, and so on, is contemplation – anuprekÈā. To bear with the sufferings of hunger, etc., for the sake of dissociation of karmas is endurance. Conquest by patient endurance is parīÈahajaya. Conduct – cāritra – has been explained in the first sūtra. These, gupti, etc., are most helpful in stoppage (saÉvara), therefore, these are mentioned as instrumental causes. This is the section on stoppage (saÉvara). Still the pronoun 'saÍ' – 'it' – is used in order to indicate direct association of stoppage (saÉvara) with gupti, etc. What is its purpose? It is intended for determination. That is, stoppage can be achieved only by gupti, etc., and not by any other means. Thus, activities such as pilgrimage to holy places, bathing in holy waters, initiation in offering the head as an oblation, and the worship of deities in order to win favours, are precluded. The karmas acquired on account of attachment (rāga), aversion (dveÈa) and delusion (moha) cannot be got rid of by any other way. A potent cause of stoppage (saÉvara) and dissociation (nirjarā) is mentioned next. rilk futZjk p AA3AA 1rilko ri ls 1futZjk po futZjk gksrh gS vkSj laoj Hkh gksrk gSA 350 Tattvārthasūtra By austerity (tapa), dissociation (nirjarā) also is achieved. Though religious austerity is included under the moral virtues, it is mentioned separately in order to indicate that it is the cause of both – stoppage (saÉvara) and dissociation (nirjarā) – and that it is the chief cause of stoppage (saÉvara). Now it is true that austerity (tapa) is the means of prosperity, as it is admitted to lead to positions such as the lord of the deva. How can it then be the cause of dissociation (nirjarā)? There is nothing inconsistent in this for the same cause produces many effects; the fire is one but it has many effects such as scorching, ash and charcoal. Similarly, what inconsistency is there in considering penance or austerity (tapa) as the cause of both worldly prosperity – abhyudaya – and destruction of karmas – karmakÈaya? Control (gupti), which is mentioned first among the causes of stoppage (saÉvara), is now defined. lE;X;ksxfuxzgks xqfIr% AA4AA 1lE;d~;ksxfuxzgkso lE;d~ izdkj ls ;ksx dk fuxzg djuk lks 1xqfIr%o xqfIr gSA Curbing activity (yoga) well is control – gupti. Activity (yoga) has been explained already. (sūtra 6-1). Restraining self-willed activity (yoga) is restraint. The attribute 'samyak' – 'well' – is intended to curb activity leading to worldly pleasures. When the threefold activity of the body, the sense-organ of speech and the mind is curbed well, there is no room for evil disposition. So there is no inflow of karma due to activity, and consequently there is stoppage (saÉvara) of influx. Restraint is of three kinds, control of bodily 351 vè;k;&9 activity – kāyagupti, control of vocal activity – vacanagupti, and control of mental activity – manogupti. For the ascetic who is unable to control activity altogether, activity that is free from injury is indicated. bZ;kZHkk"kS"k.kknkufu{ksiksRlxkZ% lfer;% AA5AA 1bZ;kZHkk"kS"k.kknkufu{ksiksRlxkZ%o lE;d~ bZ;kZ] lE;d~ Hkk"kk] lE;d~ ,"k.kk] lE;d~ vknkufu{ksi vkSj lE;d~ mRlxZ & ;s ik¡p 1lfer;%o lfefr gSaA (pkSFks lw=k dk ^lE;d~* 'kCn bl lw=k esa Hkh ykxw gksrk gSA) The fivefold regulation of activities – samiti – pertain to walking – īryā, speaking – bhāÈā, eating – eÈaõā, lifting and laying down – ādānanikÈepa, and depositing waste products – utsarga. The word 'samyak' – carefulness – is supplied. Walking, etc., are qualified by this. That is, carefulness in walking – īryāsamiti, carefulness in speaking – bhāÈāsamiti, carefulness in eating – eÈaõāsamiti, carefulness in lifting and laying down – ādānanikÈepasamiti, and carefulness in depositing waste products – utsargasamiti. These five kinds of regulations are the means by which the ascetic, acquainted with the dwellings of minute organisms, avoids injury to these. The ascetic who conducts himself in this manner attains stoppage (saÉvara) of influx (āsrava) of karmas arising from nonrestraint (asaÉyama). The third means of stoppage (saÉvara) is virtue (dharma). Its subdivisions are mentioned in the next sūtra. 352 Tattvārthasūtra mÙke{kekeknZoktZo'kkSplR;la;eriLR;kxkfdÛÓU;& czãp;kZf.k èkeZ% AA6AA 1mÙke{kekeknZoktZo'kkSplR;la;eriLR;kxkfdÛÓU;czãp;kZf.ko mÙke {kek] mÙke eknZo] mÙke vktZo] mÙke 'kkSp] mÙke lR;] mÙke la;e] mÙke ri] mÙke R;kx] mÙke vk dpU; vkSj mÙke czzãp;Z & ;s nl 1/eZ%o /eZ gSaA Supreme forbearance – uttama kÈamā, supreme modesty – uttama mārdava, supreme straightforwardness – uttama ārjava, supreme purity – uttama śauca, supreme truthfulness – uttama satya, supreme self-restraint – uttama saÉyama, supreme austerity – uttama tapa, supreme renunciation – uttama tyāga, supreme nonattachment – uttama ākińcanya, and supreme celibacy – uttama brahmacarya, constitute ten virtues (dharma). The foremost means of stoppage (saÉvara) is 'control', that is, to curb activity (yoga). In case of those who cannot curb activity (yoga) altogether, the second means is mentioned – the 'regulation' of activity by giving it proper direction. And the object of the tenfold virtue (dharma) is to avoid spiritual inertia or negligence (pramāda), while getting engaged in activities such as movement. Forbearance – kÈamā – is the absence of defilement, in form of anger (krodha), in the ascetic, who, as he goes out for food for preserving the body, meets with insolent words, ridicule or derision, disgrace, bodily torment, and so on, from vicious people. Modesty (humility) – mārdava – is the absence of arrogance or egotism on account of high birth, rank, and so on. 'Mārdava' implies destruction of pride (māna). 353 vè;k;&9 Straightforwardness – ārjava – is freedom from crookedness in activity (yoga). 'Ārjava' implies destruction of deceitfulness (māyā). Purity – śauca – is freedom from greed (lobha). Truthfulness – satya – is utterance of chaste words in the presence of noble persons. Now, is this not included in regulation of speechactivity – bhāÈāsamiti? There is nothing wrong in this. Under the regulation of speech-activity – bhāÈāsamiti, the ascetic who comes in contact with good as well as wicked people speaks as little as possible – parimita – of what is good – hitakārī. Otherwise, it will lead to unnecessary evil originating from attachment (rāga). But, under the virtue of truthfulness – satya, the ascetic coming in contact with good people, saints or those devoted to them, must discourse elaborately on the attributes of knowledge and conduct in order to promote virtue (dharma). Desisting from injury to life-principles and sensual pleasures through careful regulation of all activity – samiti – is self-restraint – saÉyama. Undergoing penance in order to destroy the accumulated karmas is austerity (tapa). Austerity is of twelve kinds as will be explained later. Renunciation – tyāga – is giving of gift (dāna) or bestowing knowledge, etc., appropriate to saints. Non-attachment – ākińcanya – is giving up adornment of the body and the thought that 'this is mine'. He who has nothing is 'akińcana' and his disposition appreciating this is 'ākińcanya'. Supreme celibacy – brahmacarya – consists in not recalling the pleasures enjoyed previously, not listening to (or reading) stories of sexual passion, and maintaining an appropriate distance from women. Or, it is residing in the abode of the teacher in order to abandon selfwilled activity. The word 'perfect' or 'supreme' is added to each of the ten virtues (dharma) in order to indicate the avoidance of mundane objectives. The practise of these virtues (dharma), and the thought of good that these virtues bring about and of the evil that the opposites of these bring about, lead to stoppage (saÉvara) of karmic inflow. 354 Tattvārthasūtra Passions, such as anger, are curbed as the self embraces moral virtues, such as forbearance – kÈamā, and discards the opposites of these. How is the self able to practise these and refrain from the opposites of these? He becomes one with moral virtues, as the heated ball of iron becomes one with the heat, by reflecting constantly as under: vfuR;k'kj.klalkjSdRokU;Rok'kqP;kÏolaojfutZjk& yksdcksfèknqyZHkèkeZLok[;krRokuqfpUrueuqisz{kk% AA7AA 1vfuR;k'kj.klalkjSdRokU;Rok'kqP;kÏolaojfutZjkyksdcksfèknqyZHk& èkeZLok[;krRokuqfpUrue~o vfuR;] v'kj.k] lalkj] ,dRo] vU;Ro] v'kqfp] vkÏo] laoj] futZjk] yksd] cksf/nqyZHk vkSj /eZLok[;krRo & buds Lo:i dk ckjEckj fpUrou djuk lks 1vuqisz{kk%o ckjg vuqisz{kk (Hkkouk) gSaA Deep reflections – anuprekÈā – are meditating again and again on transitoriness – anitya, helplessness – aśaraõa, transmigration – saÉsāra, solitariness – ekatva, distinctness – anyatva, impurity – aśuci, influx – āsrava, stoppage – saÉvara, dissociation – nirjarā, the universe – loka, rarity of enlightenment – bodhidurlabha, and the truth proclaimed by religion – dharmasvākhyātatva. The human body, the objects of senses, and the substances that are consumed and used, are of transient nature – anitya – as that of the bubble. In the endless cycle of worldly existence, these alternate in quick succession as the union of particular objects takes place in births through the womb, etc. However, the self under delusion (moha) considers the persons and objects associated with him as permanent. But there is nothing in the world, except the natural characteristics of 355 vè;k;&9 knowledge-cognition (jñānopayoga) and perception-cognition (darśanopayoga) of the soul, which is permanent. This is contemplation on the transitory nature of things – anityānuprekÈā. The worthy soul who contemplates thus is free from intense attachment to persons and things, and hence does not get distressed on their separation, as there is no sense of distress when the scent or the garland used is cast off. As there is no escape for the young one of a deer pounced upon by a strong, hungry tiger fond of the flesh, similarly, there is no escape for the self caught in the meshes of birth, old age, death, disease and sorrow. Even the stout body is helpful in the presence of food, not in the presence of distress. Wealth acquired by great effort does not accompany the self to the next birth. The friends who have shared the joys and sorrows of an individual cannot save him when death is imminent. His relations, all united together, cannot give him relief when he is afflicted by serious ailment. Only the merit or virtue accumulated over time will help him to cross the ocean of misery. Even the lord of the deva cannot help him at the point of death. Therefore, virtue (dharma) is the only means of succour to the one in midst of misery. Friends, wealth, etc., are also transient. And so there is nothing else, except virtue, which offers succour to the self. To contemplate thus is the reflection on helplessness – aśaraõānuprekÈā. He, who is distressed at the thought of utter helplessness, does not get attached to worldly things and worldly existence. He endeavours to march on the path indicated by the Omniscient Lord. Transmigration is the attainment of another birth by the self owing to the ripening of karmas. The five kinds of whirling-round have been described already. (sūtra 2-10). The self wanders in the endless cycle of births and deaths, undergoing millions of afflictions in innumerable wombs and families. Being propelled by the mechanism of karmas, the soul takes different relationships; from a father it becomes a brother, a son, a grandson, etc., and from a mother it becomes a sister, a wife, a daughter, and so on. The master becomes the servant and the servant becomes the master. It takes different forms just as an actor takes 356 Tattvārthasūtra several roles. To be brief, sometimes one becomes one's own son. There is no end to the transformations undergone by the self owing to the influence of karmas. To reflect on the nature of mundane existence is contemplation on the worldly existence – saÉsārānuprekÈā. He who contemplates thus is alarmed at the miseries of transmigration, becomes disgusted with worldly existence, and endeavours to free himself from it. 'I am alone in suffering severe pain in successive recurrence of birth, old-age and death. There is none who is my friend or foe. I am born alone; I die alone. No one, relation or other, takes away my manifold sufferings in form of disease, old-age and death. Relations and friends do not accompany me beyond the cemetery. Virtue (dharma) alone is my never-failing companion.' This is the contemplation of solitariness – ekatvānuprekÈā. He who contemplates thus is free from attachment towards his relations and aversion towards others; he cultivates detachment and endeavours to attain emancipation. To reflect that the soul is utterly distinct from the body is the contemplation of distinctness – anyatvānuprekÈā. 'Though my soul is one with the body from the point of view of bondage yet it is different from the body as the two possess different characteristics. The body has sense-organs but my soul is beyond the senses. The body is devoid of knowledge but my soul is knowledge. The body is perishable but my soul is imperishable. My body has a beginning and an end, but my soul has neither beginning nor end. In the course of my mundane existence, my hundreds of thousands of bodies have perished. My soul is different from all these bodies. When even the body is utterly different from my soul, then, O dear, there is no surprise that my soul is different from all other external objects.' He who contemplates thus is free from attachment towards his body and other things. This true knowledge leads to supreme detachment which helps the soul attain emancipation. The body is the receptacle of utter impurities. It is developed from impurities such as semen and blood in the womb. As the lavatory, it is the seat of unclean things. The skin-covering is full of tiny pores 357 vè;k;&9 through which exude impurities. Like the fire, the body consumes quickly what comes in contact with it. Bathing, application of perfumes, incense, powder, garlands, etc., cannot remove the impurities of the body. Only right faith, right knowledge and right conduct are able to bring about complete purification of the soul. He who contemplates thus on the impurities of tho body – aśuci anuprekÈā – is disgusted with the body and puts his heart into crossing the ocean of transmigration. Influx (āsrava), stoppage (saÉvara) and dissociation (nirjarā) have been described already. Still these are mentioned here for reflecting on their good and evil. Influx (āsrava) leads to calamity and distress in this life and in the life to come. It is sharp and strong like the current of a river, and appears in form of the senses (indriya), the passions (kaÈāya) and non-abstinence (avrata). The senses (indriya), such as touch, sight, and the rest, plunge the wild elephant, the crow, the serpent, the bird, the deer, and the rest, into the ocean of misery. Similarly the passions (kaÈāya) cause injury, bondage, disgrace, anguish, and so on, in this world and, in the next, lead to different kinds of suffering in the four states of existence. Reflecting thus on the calamity and distress caused by influx (āsrava) is contemplation on influx – āsravānuprekÈā. This enables the self not to swerve from the wholesome attitudes of forbearance (kÈamā), etc. And the soul protected by this contemplation is rid of evils originating from influx (āsrava), as the tortoise is protected by its shell. If the hole in the keel of a vessel sailing on the ocean is not closed, gradually the water enters the vessel and the passengers must perish. But if there is no hole, the passengers must reach their destination. Similarly, if influx (āsrava) is stopped there can be no obstacle to liberation. Reflection on the merit of stoppage (saÉvara) of karmas is contemplation on stoppage – saÉvarānuprekÈā. He who reflects constantly in this manner attains stoppage (saÉvara) of karmas and liberation. Dissociation (nirjarā) takes place after the fruition of karmas. Dissociation (nirjarā) is of two kinds. One is involuntary – abuddhi358 Tattvārthasūtra pūrvā – and the other is by one's effort – kuśalamūlā. The involuntary dissociation on the fruition of karmas, common to the four conditions of existence such as the infernal beings, gives rise to a chain of bondage (bandha) of inauspicious kind. Dissociation by conquest of afflictions is by one's own effort. It gives rise to a chain of bondage (bandha) of auspicious kind or to no bondage. Reflection on the merits and demerits of dissociation (nirjarā) is contemplation of dissociation – nirjarānuprekÈā. This impels one to destroy karmas. The structure of the universe (loka) has been described already. The universe is in the midst of the non-universe-space – alokākāśa – which is endless. The contemplation of the nature of the universe is lokānuprekÈā. Such contemplation increases the purity of knowledge. In one minute-living-body – nigodaśarira – there are organisms (jīva) infinite times the emancipated souls. Thus the entire universe is densely filled with one-sensed beings with no interspace. To become a being with more than one sense is as difficult as finding out a very small piece of diamond buried in the sands of an ocean. Even among these, most are endowed with imperfect (less than five) senses. Hence, birth as a five-sensed being is as rare as the quality of gratitude among the good qualities. And even among the five-sensed beings, most belong to the animal world such as the cow, the deer, the bird, the serpent, etc. Hence the attainment of human birth is as difficult as finding a heap of jewels at the crossing of the roads. On completion of life as a human being, to attain the human birth yet again is as difficult as it is for the burnt parts – leaves and branches – of a tree to regain the mode (paryāya) of the tree. If somehow the human birth is attained again, a good country, a good family, keen senses, health, etc., are more and more difficult of attainment. When all these are attained, if true faith is not acquired, human birth becomes useless, like the face without vision. And even after attaining this rare true faith if anyone is immersed in worldly pleasures, it is like burning sandalwood paste for the sake of ash. If somehow one is able to renounce worldly pleasures, the adoption of austerities, observance of virtues, and auspicious death, are extremely rare. Only on attainment of all these, 359 vè;k;&9 the human birth can be said to bear fruit; contemplation of this kind is bodhidurlabhānuprekÈā. The person who contemplates thus does not become negligent after attaining this rare jewel of human birth. The faith promulgated by Lord Jina has non-injury (ahiÉsā) as its mark, truthfulness (satya) as its base, humility (vinaya) as its root, and forbearance (kÈamā) as its strength. It is safeguarded by celibacy (brahmacarya), dominated by quietism (upaśama), characterized by restraint (niyati), and supported by non-attachment (aparigraha). Without attaining it, living beings have been wandering in the beginningless mundane existence, undergoing sufferings and misery owing to the rise of inauspicious karmas. If true faith is attained, one is bound to achieve, after enjoying several kinds of worldly-prosperity (abhyudaya) and distinction, liberation. This kind of contemplation is dharmasvākhyātatvānuprekÈā. The person who contemplates thus exhibits true devotion to religion, and endeavours to attain it. The presence in a person of contemplations, such as transitoriness – anityānuprekÈā, helps him practise moral virtues, like forbearance (kÈamā); it leads to effective stoppage (saÉvara) of karmas. Contemplation (anuprekÈā) is mentioned in the middle of virtue – dharma – and conquest by endurance – parīÈahajaya – since it is the cause of both. He who does contemplation (anuprekÈā) observes properly the moral virtues and also endures the afflictions. What are the afflictions (parīÈaha) and for what purpose are these endured? ekxkZP;oufutZjkFk± ifj"kks<O;k% ijh"kgk% AA8AA 1ekxkZP;oufutZjkFk±o laoj ds ekxZ ls P;qr u gksus vkSj deks± dh futZjk ds fy;s 1ijh"kgk% ifj"kks<O;k%o ckbZl ijh"kg lgu djus ;ksX; gSaaA (;g laoj dk izdj.k py jgk gS] vr% bl lw=k esa dgs x;s ^ekxZ* 'kCn dk vFkZ ^laoj dk ekxZ* le>ukA) 360 Tattvārthasūtra Those which are endured so as not to swerve from the path and for the sake of dissociation (nirjarā) of karmas are the afflictions (parīÈaha). As stoppage is the subject under consideration, the path is qualified by stoppage – the path of stoppage (saÉvara). The afflictions (parīÈaha) are to be endured so as not to swerve from the path of stoppage (saÉvara) of karmas and for the dissociation (nirjarā) of karmas. Those who endure hunger (kÈudhā), thirst (pipāsā), etc., do not swerve from the path taught by Lord Jina, and block the influx (āsrava) of karmas by practising the path aright. They also experience the fruits of maturing karmas, destroy these progressively and attain liberation. The afflictions (parīÈaha) are described in the next sūtra. {kqfRiiklk'khrks".kna'ke'kdukXU;kjfrÐhp;kZfu"k|k& 'kÕ;kØks'koèk;kpuk¿ykHkjksxr`.kLi'kZeylRdkjiqjLdkj& izKk¿Kkukn'kZukfu AA9AA 1{kqfRiiklk'khrks".kna'ke'kdukXU;kjfrÐhp;kZfu"k|k'kÕ;kØks'k& oèk;kpuk¿ykHkjksxr`.kLi'kZeylRdkjiqjLdkjizKk¿Kkukn'kZukfuo {kq/k] r`"kk] 'khr] m".k] na'ke'kd] ukXU;] vjfr] Ðh] p;kZ] fu"k|k] 'kÕ;k] vkØks'k] o/] ;kpuk] vykHk] jksx] r`.kLi'kZ] ey] lRdkjiqjLdkj] izKk] vKku vkSj vn'kZu & ;s ckbZl ijh"kg gaSA Hunger – kÈudhā, thirst – tÃÈā, cold – śīta, heat – uÈõa, insect-bite – dańśamaśaka, nakedness – nāgnya, absence of pleasures – arati, woman – strī, pain arising from roaming – caryā, discomfort of posture – niÈadyā, 361 vè;k;&9 uncomfortable couch – śayyā, reproach – ākrośa, injury – vadha, solicitation – yācanā, lack of gain – alābha, disease – roga, pain inflicted by blades of grass – tÃõasparśa, dirt – mala, absence of reverence and honour – satkārapuraskāra, (conceit of) learning – prajñā, despair or uneasiness arising from ignorance – ajñāna, and lack of faith – adarśana, are the twenty-two afflications (parīÈaha). Hunger, etc., are the twenty-two kinds of afflictions or hardships. These have to be endured by the ascetic striving after liberation. The saint who fails to obtain pure food or the required quantity of food, and whose torment of hunger is not dispelled, does not seek food in improper places and at improper times. He does not tolerate neglect of his essential duties even to a small extent and is ever enthusiastic in study and meditation. He has practised, on his own as well as due to circumstances, fasting and eating less than his fill on several occasions. He takes only tasteless food. His throat is dry like the redhot vessel on which a few drops of water have been poured. Even when the ascetic is extremely hungry, he feels that not obtaining the gift of food is more beneficial than obtaining it. The ascetic thus conquers the torment of hunger – kÈudhāparīÈahajaya. The ascetic has given up bathing, immersing himself in water and sprinkling his body with water. Like the bird, he has no fixed resting place and abode. He may at times be tormented by parching thirst, owing to various reasons such as unsuitable food (saltish, oily or astringent food), heat of the summer, bilious fever, fasting, and so on. Even then he does not seek remedy, but extinguishes this flame of the fire of thirst by the cool and fragrant water of his meditation kept in the fresh, earthenware pot of fortitude. Such patient endurance of thirst – tÃÈāparīÈahajaya – is to be extolled. Without garments on his body, the ascetic lives, like the bird, in uncertain places such as on rocks and underneath trees. And when he 362 Tattvārthasūtra is beset by extremely cold wind or suffers from frost, he does not think of remedies enjoyed by him formerly, but dwells in the inner apartment of the house of knowledge. His endurance of cold – śītaparīÈahajaya – is praiseworthy. In summer, the forest has no breeze, no water, and the trees become shadowless as their leaves fall off due to scorching heat of the sun. Still, the ascetic enters the woods and suffers from thirst because of internal causes, such as fasting. Owing to forest-conflagration, scorching wind and oppressive heat of the sun, his throat and palate become parched. Still he does not think of remedies experienced by him formerly on several occasions. He is keenly intent on avoiding injury to living beings and safeguarding his conduct. This is described as endurance of heat – uÈõaparīÈahajaya. Here the word 'dańśamaśaka' – mosquito-bite – is a synecdoche. For instance, 'Let the ghee be safeguarded from crows.' Here the word 'crows' implies all those birds which can damage the ghee. Similarly, 'mosquitoes' imply all kinds of insects such as bees, gnats, small bees, bugs, maggots, ants and scorpions. The ascetic endures pain caused by the biting of such insects without thinking of harming them. His only mantle is the determination to attain emancipation. This is called patient endurance of insect-bites – dańśamaśakaparīÈahajaya. The saint embraces nakedness like that of the newborn child. His nakedness is free from stigma. It is extremely difficult to adopt this form. This form frees him from the evils of begging, safeguarding, injury, etc. The saint adopting this form is free from attachment; it is the sole cause of attaining emancipation. The mind of the saint embracing nakedness is free from the excitement of passions and agitation. As he safeguards his celibacy perfectly, his endurance of nakedness – nāgnyaparīÈahajaya – is blameless. The ascetic is indifferent to pleasures of the senses. He stays in vacant houses, temples, tree-hollows, or in mountain-caves – places devoid of singing, dancing, instrumental music, etc. He is immersed in, and derives pleasure from, study and meditation. His heart is closed to the thoughts of worldly pleasures witnessed, heard of, and experienced 363 vè;k;&9 Someone has led long celibate life, residing in the habitation of his master. He has learnt the truth about bondage and liberation. He moves from place to place as a worthy recipient of food for the sake of his body, the seat of self-restraint (saÉyama). As initiated by his master, he practises detachment like the wind. His body has become weak due to frequent fasting, taking less food, limiting the articles of food, giving up stimulating food, etc. He does not roam in directions opposed to his regulations with regard to place and time and which may cause breach of self-restraint. While roaming he wears no shoes and hence his soles are pricked by thorns, sharp stones, etc., causing him pain. Still, he does not think of conveyance, etc., used by him on former occasions. He practises to perfection the daily duties of the ascetic. This must be understood as the endurance of the affliction of roaming – caryāparīÈahajaya. The ascetic chooses an utterly lonely place, untrodden earlier, like a burial ground, a garden, a vacant house, a mountain cave, or an arbour, examines it carefully with the aid of sunlight and his senses, and adopts, for self-discipline, a definite posture, for a definite time. The roaring of wild animals such as the lion or the tiger does not engender fear in him. The troubles caused by others are unable to swerve him from the path to liberation. His body does not change the posture, such as the vīrāsana or the utkuÇikā, which he had adopted. formerly, and stories concerning worldly pleasures. His heart is insulated well against Cupid's arrows. He always evinces compassion for the living. He must be understood to have conquered dissatisfaction arising from the absence of pleasures – aratiparīÈahajaya. In the presence of lovely, intoxicated women in the bloom of youth, the ascetic residing in lonely bowers, houses, etc., is free from agitation or excitement, even upon being disturbed by them. Similarly, he subdues agitation of his senses and his mind, like the tortoise protected by his shell. And the smile, charming talk, amorous glances and laughter, lustful slow movement of women and the arrows of Cupid have no effect on him. This must be understood as the conquest of the disturbance caused by woman – strīparīÈahajaya. 364 Tattvārthasūtra This is ascertained as conquest of the discomfort of posture – niÈadyāparīÈahajaya. When the body of the ascetic gets exhausted by prolonged study or meditation or walking, he goes to sleep on hard, uneven ground, abounding in pebbles and fragments of broken jars, very cold or very hot, for a few minutes. He stretches his body on one side like a stick. For the sake of avoiding injury to the living organisms, he remains still, without changing side, like the fallen tree or the dead body. He contemplates constantly on knowledge and does not move his body even when tormented by evil spirits. Thus he overcomes the discomfort caused by uncomfortable couch – śayyāparīÈahajaya – for an indefinite time. The saint pays no attention to the harsh, uncivil and vulgar words of persons of perverted attitude betokening censure and contempt; words which can easily provoke the flame of anger. Though he is in a position to instantly counter such evil-doers, he remains unperturbed. He thinks that the spoken words are due to fruition of sinful karmas; he remains intent on practising austerities and does not make room for even the slightest passion (kaÈāya). He thus overcomes reproach – ākrośaparīÈahajaya. On being beaten and tormented by wicked men with sharp swords, maces, pestles, etc., the ascetic does not entertain ill-feelings against them. He thinks, 'This is due to my former evil deeds. What can these wretched people do to me? The body is transient like the bubble and is the cause of misery. These people can harm only my transient body, and not my lasting faith, knowledge and conduct.' Reflecting in this manner the ascetic considers the cutting of his body by an adze or the application of sandalwood paste as equal. He thus overcomes the injury done to him – vadhaparīÈahajaya. As the ascetic is absorbed in practising internal and external austerities, his body is emaciated, and he looks a mere skeleton. Like the dried-up tree without strength or shade due to the extreme heat of the sun, the physical frame of the ascetic is a mere assemblage of skin, bones and arteries. Even on the point of death, he does not meanly and 365 vè;k;&9 piteously, by words, facial expression or gesture, beg for food, habitation, medicine, etc. Even at the time set for soliciting food, he is difficult to be seen like the flash of lightning. This is endurance of the affliction of solicitation – yācanāparīÈahajaya. Like the wind the ascetic is not attached to anything. He goes from place to place and takes food only once a day. He observes complete silence or regulation of speech (bhāÈāsamiti). He displays his form only once. He takes food from his hands. The feeling of disgust does not enter his mind even on not getting food for several days and in several homes. He has no interest in testing the merits of host. 'Lack of gain is of greater virtue to me than gain.' The ascetic who is contented in this manner conquers the lack of gain – alābhaparīÈahajaya. The body is the repository of all kinds of impurities, transient and defenceless. The ascetic, therefore, does not entertain the thought or desire for the body, and does not adorn it. As the body is the means for acquiring the jewels of merit, and accumulating and safeguarding these, he accepts several kinds of useful food to keep the body intact, just as lubricating the axle of the wheel or application of ointment to a wound is indispensable. Sometimes, owing to unsuitable food and drink, he is afflicted with hundreds of diseases, such as gout, at the same time. He is not subjugated by these. He may even possess extraordinary powers of cure acquired by his austerities. Still he does not utilize these powers to get himself cured; he has no attachment towards the body. This is the conquest of the affliction of disease – rogaparīÈahajaya. The word 'tÃõa' – a blade of grass – implies anything which causes pain. When dried blades of grass, hard pebbles, thorns, sharp stones, spears, etc., cause pain to the soles of the feet, the ascetic does not give his attention to it. He carefully avoids injury to minute organisms during walking, sitting and sleeping. This is the conquest of the affliction caused by blades of grass, etc. – tÃõasparśādi parīÈahajaya. The ascetic takes the vow of non-bathing until death for the sake of avoiding injury to water-bodied organisms. He perspires profusely in the extreme heat of the sun and particles of dust wafted by the wind 366 Tattvārthasūtra adhere to his wet body. And even when itching prevails owing to scab, eczema or ringworm, he does not scratch or rub his body. He is engaged in cleansing the soul from the mire of karmic impurities which clog the soul with the pure water of right knowledge and conduct. And naturally he overcomes the discomfort or affliction caused by dirt – malaparīÈahajaya. The word 'satkāra' means reverence and commendation. The word 'puraskāra' is giving the place of honour or offering welcome. 'In these respects I am disregarded. I have practised celibacy for long and I am a great ascetic. I have clear knowledge of what it means to get established in own soul – svasamaya – and to wander in externalities – parasamaya. I have won over my disputants on several occasions. But I am not honoured with reverence, offer of a high seat, and so on, by anyone. The misbelievers, on the other hand, are seen to worship and honour persons with very little knowledge; treating them as allknowing, they proclaim their false religion. It is said in the Scripture that deva worship the ascetic who performs great austerities. If this be true, why is it that I am not reverenced?' The monk who avoids such thoughts overcomes the affliction caused by the absence of reverence and honour – satkārapuraskāraparīÈahajaya. 'I am highly learned and well-versed in all branches of scriptural knowledge – ańga, pūrva, and prakīrõaka – and proficient in language, grammar, logic and spiritual science. Other learned men are insignificant in front of me, like the light of the fire-fly in front of the sun.' The ascetic who is free from such pride in his learning overcomes the affliction caused by (conceit of) learning – prajñāparīÈahajaya. 'I have to put up with such contemptuous remarks as, 'he is stupid, dull-witted and ignorant like an animal'. Though I perform severe austerities and am free from negligence, still I have not acquired excellence in knowledge.' The ascetic who avoids such thoughts overcomes the affliction caused by despair or uneasiness arising from ignorance – ajñānaparīÈahajaya. 'My heart is pure with the attitude of supreme detachment. I am wellversed in the true knowledge of all the categories. I worship the great 367 vè;k;&9 ones – the Arhat, the temple, the saint and the religion. Though I have been an ascetic for a pretty long time, I have not been able to attain remarkable knowledge. It is said in the Scripture that long fasting begets great things such as miraculous powers. But it does not appear to be true. So asceticism is useless. It is useless to observe vows.' The ascetic who, out of his pure right belief, does not think in this manner conquers the affliction caused by lack of faith – adarśanaparīÈahajaya. The ascetic, who endures these afflictions (parīÈaha) without evil thoughts, attains great stoppage (saÉvara) of karmas, as influx (āsrava) caused by attachment and aversion is obstructed. Do all these afflictions occur to all saints endeavouring to cross over the dense forest of transmigration, or is there any peculiarity? These afflictions occur differently according to the stages of conduct. But in the two cases, described below, this should be known definitely. lw{elkEijk;NÁLFkohrjkx;ksÜÓrqnZ'k AA10AA 1lw{elkEijk;NÁLFkohrjkx;ks%o lw{elkEijk; (nlosa) rFkk NÁLFk ohrjkx (X;kjgosa&ckjgosa xq.kLFkku) esa 1prqnZ'ko 14 ijh"kg lEHko gaSA Fourteen afflictions (parīÈaha) are possible in case of the saints in the tenth – sūkÈmasāmparāya – and the eleventh/twelfth – chadmastha vītarāga – stages. Hunger – kÈudhā, thirst – tÃÈā, cold – śīta, heat – uÈõa, insect-bite – dańśamaśaka, pain arising from roaming – caryā, uncomfortable couch – śayyā, injury – vadha, lack of gain – alābha, disease – roga, pain inflicted by blades of grass – tÃõasparśa, dirt – mala, (conceit of) 368 Tattvārthasūtra learning – prajñā, and despair or uneasiness arising from ignorance – ajñāna, are the fourteen afflictions (parīÈaha). The mention of 'fourteen' implies that the other afflictions do not occur in these stages. An objection is raised. As there is no deluding karma in the twelfth stage, the eight afflictions originating from it are absent, and hence the rule limiting the afflictions to fourteen in their case is appropriate. But there is the rise of the deluding karma in the tenth stage. Hence the number fourteen is not appropriate to the saint of the tenth stage. The objection is not valid as in that stage there is mere presence of the deluding karma. There is merely the rise of the gleaming (saÉjvalana) passion (kaÈāya) of greed (lobha), and that too is very minute. So virtually the tenth stage is similar to the twelfth stage and the limit fourteen is applicable to it too. It is further argued that the afflictions such as hunger do not arise, as the rise of deluding karma is either absent or very slight. Hence it is not fit to speak of the conquest of such afflictions. But it is not so. What is the reason? The potentiality alone is referred to here, similar to the capacity of the highest kind of deva (Sarvārthasiddhi deva) to reach the seventh infernal region. (But they never go there, as there is no inclination, curiosity or need for them to do so.) If these afflictions occur to the embodied saint, how many afflictions arise in case of the Omniscient Jina, who still experiences the effects of four aghāti karmas? ,dkn'k ftus AA11AA 1ftuso rsjgosa xq.kLFkku esa ftusUaenso ds 1,dkn'ko Åij crk;s x;s pkSng esa ls vykHk] izKk vkSj vKku] bu rhu dks NksM+dj ckdh ds X;kjg ijh"kg (dsoy mipkj ls) lEHko gSaA Eleven afflictions (parīÈaha) figuratively occur to the Omniscient Jina. In reality, he is free from all afflictions. 369 vè;k;&9 Though the four destructive karmas have been destroyed by Lord Jina, eleven afflictions arising from the feeling-producing (vedanīya) karmas are said to occur. It is argued that it is not proper to speak of afflictions in case of the Omniscient Lord Jina, as hunger and other afflictions do not occur in the absence of rise of the deluding (mohanīya) karmas. It is no doubt true. Though there are no afflictions of hunger, etc., owing to mere presence of material-karmas (dravyakarma) these are attributed to Lord Jina figuratively. With the destruction of knowledge-covering (jñānāvaraõa) karmas and the manifestation of omniscience which knows all things simultaneously, still meditation is attributed to Lord Jina, from the point of view of the destruction of karmas, the result of meditation. Otherwise, eleven afflictions 'do not arise' in case of Lord Jina is appropriate. 'Do not arise' must be supplied, as sūtra are supplemented in this way. It is admitted that the incomplete part of a sentence is to be supplied and it is within the rights of the commentator. Without the help of the rise of the deluding karmas, there are no afflictions such as hunger, etc. If some afflictions only occur to the saints in the tenth stage, etc., to whom do all of these occur? cknjlkEijk;s losZ AA12AA 1cknjlkEijk;so cknjlkEijk; vFkkZr~ LFkwyd"kk; okys thoksa ds 1losZo loZ ijh"kg lEHko gSaA All afflictions (parīÈaha) can arise in case of the ascetic with gross passions – bādarasāmparāya. The word 'sāmparāya' means passions (kaÈāya) and 'bādara' means gross. The ascetic with gross passions is called 'bādarasāmparāya'. This is not a specific stage in spiritual development. The term, 'gross 370 Tattvārthasūtra passions', indicates the meaning. This term includes ascetics from the sixth stage up to the ninth stage – pramattasaÉyata, apramattasaÉyata, apūrvakaraõa, and anivrttibādarasāmparāya. As the passions (kaÈāya) have not been destroyed in their case, all the afflictions occur to them. In what types of conduct do all the afflictions occur? All the afflictions occur to those of the first three types of conduct, namely, sāmāyika, chedopasthapanā and parihāraviśuddhi (see sūtra 9-18). The particular stages with regard to the afflictions have been ascertained. But what karmas cause what afflictions? Kkukoj.ks izKk¿Kkus AA13AA 1Kkukoj.kso Kkukoj.k ds mn; esa 1izKk¿Kkuso izKk vkSj vKku & ;s nks ijh"kg gksrs gSaA Extraordinary learning – prajñā, and ignorance – ajñāna, are caused by knowledge-covering (jñānāvaraõa) karmas. This is improper. What is improper? The affliction of ignorance is consistent with the presence of knowledge-covering (jñānāvaraõa) karmas. But extraordinary learning arises in the absence of knowledge-covering (jñānāvaraõa) karmas. The answer is that extraordinary learning, arising from destruction-cum-subsidence – kÈayopaśama – begets pride in the ascetic on the rise of other knowledge-covering (jñānāvaraõa) karmas. The affliction of (conceit of) extraordinary learning – prajñā – does not arise on total destruction (kÈaya) of knowledge-covering (jñānāvaraõa) karmas. So it is appropriate to say that the affliction of (conceit of) extraordinary learning – prajñā – arises in the presence of knowledge-obscuring (jñānāvaraõa) karmas. 371 vè;k;&9 The karmas causing other afflictions are described in the next sūtra. n'kZueksgkUrjk;;ksjn'kZukykHkkS AA14AA 1n'kZueksgkUrjk;;ks%o n'kZueksg vkSj vUrjk; deZ ds mn; esa 1vn'kZukykHkkSo Øe ls vn'kZu vkSj vykHk ijh"kg gksrs gaSA Lack of faith – adarśana, and lack of gain – alābha, are caused by faith-deluding (darśanamoha) and obstructive (antarāya) karmas, respectively. The words are taken respectively. Faith-deluding (darśanamoha) karmas give rise to the affliction of perverted faith – adarśana. And obstructive (antarāya) karmas give rise to the affliction of lack of gain – alābha. Faith-deluding (darśanamoha) here means samyaktvamohanīya – kÈāyopaśamika samyaktva or vedaka samyaktva. Three faults – wavering (cala), taint (mala), and faltering (agāçha) – accompany right-belief (samyaktva) on the rise of faith-deluding (darśanamoha) karmas. The fault of wavering (cala) implies that although the ascetic has faith on the Supreme Teacher – āpta, the Scripture – āgama, and the nature of substances – padārtha, he entertains thoughts of their nature being different from what he believes it to be. For example, he may entertain the thought that Lord Pārśvanātha saves him from calamities. The fault of taint (mala) implies the presence of doubt (śańkā), etc., in what he believes. The fault of faltering (agāçha) implies occasional irresoluteness in the belief. For example, he may entertain the thought that the particular temple belongs to him. If the first kind of deluding (mohanīya) karmas cause one affliction, how many afflictions are caused by the second type? 372 Tattvārthasūtra pkfj=keksgs ukXU;kjfrÐhfu"k|kØks'k;kpuk& lRdkjiqjLdkjk% AA15AA 1pkfj=keksgso pkfj=keksguh; ds mn; esa 1ukXU;kjfrÐh& fu"k|kØks'k;kpuklRdkjiqjLdkjk%o ukXU;] vjfr] Ðh] fu"k|k] vkØks'k] ;kpuk vkSj lRdkjiqjLdkj & ;s lkr ijh"kg gksrs gSaA Afflictions of nakedness – nāgnya, absence of pleasures – arati, woman – strī, posture – niÈadyā, reproach – ākrośa, solicitation – yācanā, and reverence and honour – satkārapuraskāra, are caused by the conduct-deluding (cāritramoha) karmas. Delusion (moha) has been said to cause afflictions like nakedness – nāgnya, mentioned above. But how can the affliction of posture – niÈadyā, be caused by the rise of delusion (moha)? On the rise of delusion (moha), thoughts of violence arise. And avoidance of injury is the object of the posture – niÈadyā. That is why the affliction of the posture – niÈadyā – has been said to fall under the conduct-deluding (cāritramoha) karmas and not under the feeling (vedanīya) karmas. What karmas are the causes of the remaining afflictions? osnuh;s 'ks"kk% AA16AA 1osnuh;so osnuh; deZ ds mn; esa 1'ks"kk%o ckdh ds X;kjg ijh"kg vFkkZr~ {kq/k] r`"kk] 'khr] m".k] na'ke'kd] p;kZ] 'kÕ;k] o/] jksx] r`.kLi'kZ] vkSj ey gksrs gSaA 373 vè;k;&9 Eleven afflictions have already been mentioned. Other than these eleven, the eleven are remaining afflictions. These occur on the rise of feeling (vedanīya) karmas. What are these afflictions? These afflictions are hunger – kÈudhā, thirst – tÃÈā, cold – śīta, heat – uÈõa, insect-bite – dańśamaśaka, pain arising from roaming – caryā, uncomfortable couch – śayyā, injury – vadha, disease – roga, pain inflicted by blades of grass – tÃõasparśa, and dirt – mala. The causes, definitions and divisions of the afflictions have been described. How many of these can occur simultaneously to a single soul? The remaining afflictions are caused by the feeling (vedanīya) karmas. ,dkn;ks HkkT;k ;qxinsdfLeÂSdksu o'krs% AA17AA 1,dfLeu~ ;qxir~o ,d lkFk ,d vkRek esa 1,dkn;kso ,d ls ysdj 1vk ,dksu o'krs%o mÂhl rd ijh"kg 1HkkT;k%o gks ldrs gSaA From one to nineteen afflictions can occur simultaneously in a single soul. Nineteen afflictions can occur simultaneously in a single soul. How is it? Only one of these two – cold – śīta, and heat – uÈõa – can occur at a time. Similalry, only one out of these three – pain arising from roaming – caryā, couch – śayyā, and posture – niÈadyā – can occur at a time. How? These do not occur simultaneously. While lying in bed, one is not seated and one does not walk. Thus, a maximum of only nineteen afflictions can occur simultaneously to one soul. How can extraordinary learning – prajñā, and ignorance – ajñāna, occur to the 374 Tattvārthasūtra same soul simultaneously, as these also are opposed to each other? But there is no inconsistency here. The affliction of extraordinary learning – prajñā – is with regard to the scriptural knowledge while that of ignorance – ajñāna – pertains to non-manifestation of clairvoyance, etc. The five causes of stoppage (saÉvara) – control – gupti, carefulness – samiti, virtue – dharma, contemplation – anuprekÈā, and conquest by endurance – parīÈahajaya – have been described. Now the causes of stoppage (saÉvara) that constitute conduct (cāritra) are mentioned in the next sūtra. lkekf;dPNsnksiLFkkiukifjgkjfo'kqf1⁄4lw{elkEijk;& ;Fkk[;krfefr pkfj=ke~ AA18AA 1lkekf;dPNsnksiLFkkiukifjgkjfo'kqf1⁄4lw{elkEijk;;Fkk[;kre~o lkekf;d] NsnksiLFkkiuk] ifjgkjfo'kqf1⁄4] lw{elkEijk; vkSj ;Fkk[;kr 1bfr pkfj=ke~o bl izdkj pkfj=k ds ik¡p Hksn gSaA Equanimity – sāmāyika, reinitiation – chedopasthāpanā, purity of non-injury – parihāraviśuddhi, slight passion – sukÈmasāmparāya, and perfect-conduct – yathākhyāta, are the five kinds of conduct (cāritra). Now self-restraint (saÉyama) has been mentioned among the ten moral virtues (dharma) or duties. And that itself is conduct (cāritra). Hence it is meaningless to mention conduct (cāritra) again. But this objection is not valid. Though it is included among the ten virtues, conduct (cāritra) is described at the end in order to indicate that it is the direct cause of liberation. Equanimity – sāmāyika – has been described earlier (see sūtra 7-21). It is of two kinds – with and without 375 vè;k;&9 time limit. Study (svādhyāya), etc., are for a limited time. Restraint in roaming (īryāpatha), etc., are without time limit; that is, the ascetic has to observe these throughout his lifetime. Sometimes, owing to carelessness (pramāda), the ascetic deviates from his vows and commits injury, and so on. When he is installed again in his vows, according to the rules, that is called the conduct of reinitiation – chedopasthāpanā. Or chedopasthāpanā connotes the removal of mental impurity. Refraining from injury (hiÉsā) to living beings is 'parihāra'. 'Parihāraviśuddhi' is purity of conduct (cāritra) emanating from refraining from injury (hiÉsā). The conduct (cāritra) in which passions (kaÈāya) are present only in negligible quantity is conduct (cāritra) with slight passion – sukÈmasāmparāya. On the subsidence (quiescence) or destruction (kÈaya) of the entire deluding (mohanīya) karmas, the soul is characterized by its inherent nature – 1ātmasvabhāva. And this is called perfect or ideal conduct (athākhyātacāritra). This has been described by those in the previous stages of conduct, but has not hitherto been experienced by them prior to destruction or subsidence of deluding (mohanīya) karmas. This arises on the destruction or subsidence of the entire deluding karmas, as the meaning of 'atha' is immediate succession. Or, the alternative reading is 'yathākhyāta'. That is, the nature of the soul manifests just as it ought to be. The word 'iti' must be understood in the sense of completion. That is, it indicates that from perfect conduct follows the total destruction of all karmas. The five kinds of conduct in the sūtra are mentioned in order of their superiority. Conduct (cāritra) has been described. The sūtra next to the one describing the causes of stoppage (saÉvara) mentions austerity (tapa). Now austerity (tapa) must be described. It is of two kinds, external (bāhya) and internal (ābhyantara). Each is of six subdivisions. The external (bāhya) austerities are mentioned first. 1 – The state of the soul when it is rid of (moha) and agitation (kÈobha) is its own-nature (ātmasvabhāva) – sāmya. (see 'Pravacanasāra', verse 1-7). 376 Tattvārthasūtra vu'kukoekSn;ZòfÙkifjla[;kujlifjR;kxfofoÙkQ'kÕ;klu& dk;Dys'kk ckáa ri% AA19AA 1vu'kukoekSn;ZòfÙkifjla[;kujlifjR;kxfofoÙkQ'kÕ;klu& dk;Dys'kko lE;d~ vu'ku] lE;d~ voekSn;Z] lE;d~ òfÙkifjla[;ku] lE;d~ jlifjR;kx] lE;d~ fofoÙkQ'kÕ;klu vkSj lE;d~ dk;Dys'k & ;s 1ckáa ri%o Ng izdkj ds cká ri gSaA The six kinds of external (bāhya) austerities (tapa) are fasting – anaśana, reduced diet – avamaudarya, special restrictions for begging food – vÃttiparisaÉkhyāna, giving up stimulating and delicious food – rasaparityāga, lonely habitation – viviktaśayyāsana, and mortification of the body – kāyakleśa. The external austerity (tapa) of fasting – anaśana – is intended to promote self-control (saÉyama) and discipline, destroy attachment (rāga) and karmas, and attain excellent meditation (dhyāna) and scriptural knowledge. It is not done for temporal benefits. Reduced diet – avamaudarya – is intended to develop vigilance in self-control (saÉyama), suppress evils, contentment, and study with ease. Special restrictions for begging food – vÃttiparisaÉkhyāna – consist in limiting the number of houses, etc., for begging food, and these are intended for overcoming desire. The fourth is giving up stimulating and delicious food – rasaparityāga – such as ghee (clarified butter). It is intended to curb excitement caused by the senses, overcome sleep, and facilitate study. The ascetic has to make his abode in lonely places or houses, which are free from insect afflictions, in order to maintain, without disturbance, celibacy, study, meditation, and so on. This is the fifth austerity of lonely habitation – viviktaśayyāsana. Standing in the sun, dwelling under trees, sleeping in an open place without roof, adopting 377 vè;k;&9 various kinds of postures – all these constitute the sixth austerity, namely, mortification of the body – kāyakleśa. What is the object of this? The object of this is to cultivate patient endurance of bodily pain and suffering in order to remove attachment to pleasures and to proclaim the glory of the teachings of Lord Jina. What is the difference between affliction (parīÈaha) and mortification (kāyakleśa)? Affliction is what occurs by chance. Mortification is selfimposed. Why is this called external? This is called an external austerity (tapa) because it depends on external environment and is seen by others. The divisions of internal austerities (tapa) are described next. izk;fÜÓÙkfou;oS;kòÙ;Lokè;k;O;qRlxZè;kukU;qÙkje~ AA20AA 1izk;fÜÓÙkfou;oS;kòÙ;Lokè;k;O;qRlxZè;kukfuo lE;d~ :i ls izk;f'pÙk] fou;] oS;kòÙ;] Lokè;k;] O;qRlxZ vkSj è;ku 1mÙkje~o ;s Ng izdkj ds vkH;Urj ri gSaA Expiation – prāyaścitta, reverence – vinaya, service – vaiyāvÃttya, study – svādhyāya, renunciation – vyutsarga, and meditation – dhyāna, are the internal (ābhyantara) austerities (tapa). How are these internal? These are internal as the mind is restrained or subdued through these. The removal of faults due to negligence (pramāda) is expiation (prāyaścitta). Veneration to the holy personages is reverence (vinaya). Service (vaiyāvÃttya) is the help rendered to the saints in difficulty by bodily activity or with things. Contemplation of knowledge or giving up sloth or idleness is study (svādhyāya). The giving up of the attitude of 'I' and 'mine' is 378 Tattvārthasūtra renunciation (vyutsarga). Checking the ramblings of the mind is meditation (dhyāna). The subdivisions of internal (ābhyantara) austerities (tapa) are mentioned next. uoprqnZ'kiÛÓf}Hksnk ;FkkØea izkXè;kukr~ AA21AA 1izkd~ è;kukr~o è;ku ls igys ds ik¡p riksa ds 1;FkkØeao vuqØe ls 1uoprqnZ'kiÛÓf}Hksnk%o ukS] pkj] nl] ik¡p vkSj nks Hksn gSa] vFkkZr~ izk;f'pr ds ukS] fou; ds pkj] oS;kòÙ; ds nl] Lokè;k; ds ik¡p vkSj O;qRlxZ ds nks Hksn gaSA Prior to meditation (dhyāna), these (internal austerities) are of nine, four, ten, five, and two kinds, respectively. From the use of the term 'respectively' these are taken as follows. Expiation – prāyaścitta – is of nine kinds. Reverence – vinaya – is of four kinds. Service – vaiyāvÃttya – is of ten kinds. Study – svādhyāya – is of five kinds. Renunciation – vyutsarga – is of two kinds. Meditation is excluded here as there is plenty to be said about it. Hence it will be described later. The subdivisions of the first, expiation – prāyaścitta, are described. vkykspuizfrØe.krnqHk;foosdO;qRlxZRkiÀNsn& ifjgkjksiLFkkiuk% AA22AA 1vkykspuizfrØe.krnqHk;foosdO;qRlxZRkiÀNsnifjgkjksiLFkkiuk%o vkykspuk] izfrØe.k] rnqHk;] foosd] O;qRlxZ] ri] Nsn] ifjgkj] miLFkkiuk] ;s izk;f'pÙk ri ds ukS Hksn gaSA 379 vè;k;&9 The nine subdivisions of expiation – prāyaścitta – are confession – ālocanā, repentance – pratikramaõa, combination of the first two – tadubhaya, discrimination – viveka, giving up attachment to the body – vyutsarga, penance – tapa, suspension – cheda, expulsion – parihāra, and reinitiation – upasthāpanā. Relating, without the ten faults, one's transgressions to the master is confession – ālocanā. Expression of penitence by uttering, "My fault be condoned," is repentance – pratikramaõa. As the sin is corrected by the combination of the two, it is twofold expiation, called 'tadubhaya'. The dissociation or separation from food, drink, implements that cause sense-indulgence is discrimination – viveka. 'Vyutsarga' is performance of austerities, such as standing in a place, getting rid of attachment to the body, for a limited time. Penance – tapa – is fasting, taking less than one's fill, etc. Discounting the period of penance by a week, a fortnight, a month, etc., is suspension – cheda. Expelling one from the order for a fortnight, a month, etc., is expulsion – parihāra, another kind of expiation. Reinitiation – upasthāpanā – consists in initiation into the order once again. The subdivisions of reverence – vinaya – are mentioned in the next sūtra. Kkun'kZupkfj=kksipkjk% AA23AA 1Kkun'kZupkfj=kksipkjk%o Kkufou;] n'kZufou;] pkfj=kfou; vkSj mipkjfou; & ;s fou; ri ds pkj Hksn gSaA The four subdivisions of reverence – vinaya – are reverence to knowledge – jñānavinaya, faith – darśanavinaya, conduct – cāritravinaya, and the custom 380 Tattvārthasūtra of homage – upacāravinaya. Reverence (vinaya) is added to the words in the sūtra – reverence to knowledge – jñānavinaya, reverence to faith – darśanavinaya, reverence to conduct – cāritravinaya, and reverence to the custom of homage – upacāravinaya. Acquiring knowledge, practising knowledge, recollecting knowledge, and so on, with great veneration and with the object of attaining liberation, constitute reverence to knowledge. Belief in the nature of reality without doubt, etc., is reverence to faith. Absorption in conduct, with knowledge and faith, by the right-believer (samyagdÃÈÇi) is reverence to conduct. Rising up, offering welcome and making obeisance in the presence of the head of the order of ascetics and other great ones constitute reverential homage. Making obeisance with the body, speech or mind, extolling their merits and recollecting them, even with regard to the great ones who are not present, also constitute reverence to the custom of homage. The subdivisions of respectful service – vaiyāvÃttya – are described next. vkpk;ksZikè;k;rifLo'kS{kXykux.kdqyla?klkèkq& euksKkuke~ AA24AA 1vkpk;ksZikè;k;rifLo'kS{kXykux.kdqyla?klkèkqeuksKkuke~o vkpk;Z] mikè;k;] riLoh] 'kSS{k] Xyku] x.k] dqy] la?k] lk/q vkSj euksK & budh lsok djuk lks oS;kòÙ; ri ds nl Hksn gSaA The ten subdivisions of respectful service – vaiyāvÃttya – are: respectful service to the head – ācārya, the preceptor – upādhyāya, the ascetic – tapasvī, the disciple – śaikÈa, 381 vè;k;&9 the ailing ascetic – glāna, the congregation of aged saints – gaõa, the congregation of disciples of a common teacher – kula, the congregation of the four orders of ascetics – saÉgha, the long-standing ascetic – sādhu, and the saint of high reputation – manojña. Respectful service is of ten kinds, for its objects are of ten kinds – service rendered to the head of the congregation, service rendered to the preceptor, and so on. 'Ācārya' is the head from whom the vows are taken and practised. 'Upādhyāya' is the preceptor under whom the Scripture is studied in order to attain liberation. 'Tapasvī' is the saint who practises long fasts, etc. The disciple saint is called 'śaikÈa'. 'Glāna' is the saint whose body is afflicted on account of illness, etc. 'Gaõa' is the congregation of old ascetics. 'Kula' is the congregation of disciples of the same head. 'SaÉgha' is the fourfold community of 1ascetics consisting of anagāra, yati, ÃÈi, and muni. The ordinary ascetic is the anagāra. The yati has the ability to engage in purecognition (śuddhopayoga); he reaches the advanced stages (śreõī) called upaśama and kÈapaka. The muni is the one endowed with special knowledge (jñāna) that may take the form of avadhijñāna, manaÍparyayajñāna and kevalajñāna. The ÃÈi is the one endowed with special accomplishment (Ãddhi). 'Sādhu' is the saint of longstanding. 'Manojña' is the saint of high reputation. When these are subject to illness, affliction or perverted faith, rendering help to them with bodily activity or other materials is respectful service – vaiyāvÃttya. This is done for attaining equanimity or concentration, for overcoming the feeling of disgust and for proclaiming affection to the members of the order of saints. The subdivisions of study – svādhyāya – are described in the next sūtra. 1 – see Māilladhavala's 'Õayacakko', verse 332. 382 Tattvārthasūtra okpukìPNukuqisz{kk¿Euk;èkeksZins'kk% AA25AA 1okpukìPNukuqisz{kk¿Euk;èkeksZins'kk%o okpuk] ìPNuk] vuqisz{kk] vkEuk; vkSj /eksZins'k & ;s Lokè;k; ds ik¡p Hksn gSaA The five subdivisions of study – svādhyāya – are: teaching – vācanā, questioning – pÃcchanā, reflection – anuprekÈā, recitation – āmnāya, and preaching – dharmopadeśa. Teaching – vācanā – consists in teaching of the Scripture – words or meanings or both – with precision. Putting questions to others with the object of clearing doubts or strengthening one's knowledge is questioning – pÃcchanā. Contemplation on the knowledge acquired is reflection– anuprekÈā. Recitation – āmnāya – is repeating the text again and again with correct pronunciation. Preaching – dharmopadeśa – is narrating moral stories, etc., for the benefit of the suitable recipients. What is the purpose of these five types of study – svādhyāya? The objects are extraordinary knowledge, purity in disposition, wholesome fear of worldly existence, progress of austerities, and freedom from transgression. The subdivisions of renunciation – vyutsarga – are described next. ckákH;Urjksiè;ks% AA26AA 1ckákH;Urjksiè;ks%o cká vkSj vH;Urj mif/ dk O;qRlxZ & ;g nks izdkj dk O;qRlxZ ri gaSA The two subdivisions of renunciation – vyutsarga – are: giving up external (bāhya) and internal (abhyantara) appendages (upadhi). 383 vè;k;&9 'Vyutsarga' means giving up. It is of two kinds, giving up the external appendages (upadhi) and giving up the internal appendages. House, riches, grain, etc., which do not become one with the soul, are external appendages. The passions like anger, which are the dispositions of the soul, are internal appendages. Similarly, renouncing attachment for the body for a particular period or for one's lifetime is also considered as giving up of internal appendage. What is the purpose of this penance? The object is to cultivate detachment and fearlessness, and to dispel yearning for living. Meditation – dhyāna – was set apart for elaborate treatment. It is now time to discuss its divisions. But, passing it over, its agent, nature and duration are described. mÙkelaguuL;SdkxzfpUrkfujksèkks è;kuekUreZqgwrkZr~ AA27AA 1mÙkelaguuL;o mÙke laguu okys dk 1vk vUreqZgwrkZr~o vUreqZgwrZ rd 1,dkxzfpUrkfujks/ks è;kue~o ,dkxzrkiwoZd fpÙkòfÙk dk tks fujks/ gS lks è;ku gSA Concentration of thought on one particular object is meditation – dhyāna. In case of the person with superior (first three kinds of) physical sturdiness and strength – saÉhanana – it extends up to one muhūrta. The first three kinds of physical sturdiness and strength – vajraÃÈabhanārāca saÉhanana, vajranārāca saÉhanana, and nārāca saÉhanana – are included here. Meditation (dhyāna) is possible for the individuals possessing these three physical structures. But salvation is possible only for the ascetic with the first kind of physical structure. He who has the best physical structure is the agent. 384 Tattvārthasūtra 'Ekāgra' means having one point, edge or object. Thought is characterized by throbbing or quivering, as it embraces several objects. Concentration is turning the thought away from several objects and fixing it on one. By this the nature of meditation has been described. 'Muhūrta' is the period of time. Within one muhūrta is 'antarmuhūrta'. The time limit is within one muhūrta. It is not possible to maintain concentration beyond that. A contention is raised: if curbing or restraining the thought is meditation then meditation is non-existent like the horns of a donkey. There is no contradiction. It is said to be non-existent from the point of view of the removal of other thoughts, but existent with regard to the particular thought. Non-existence is the other form of existence and it too is the characteristic of an object, as it is admitted to be a cause. Or 'nirodha' is not an abstract noun. What else is it? It is a verbal noun. That which is confined is confinement. Confinement of thought is the purport. Knowledge which shines without quivering, like the steady flame, is meditation – dhyāna. The types of meditation – dhyāna – are mentioned next. vkrZjkSaeèkE;Z'kqDykfu AA28AA 1vkrZjkSae/E;Z'kqDykfuo vkrZ] jkSnz] /E;Z vkSj 'kqDy & ;s è;ku ds pkj Hksn gaSA The four subdivisions of meditation – dhyāna – are: painful (sorrowful) – ārta, the cruel – raudra, the virtuous (righteous) – dharmya, and the pure – śukla. That which is the cause of pain is 'ārta'. 'Raudra' means cruel temperament. 'Dharmya' has been defined as 'with virtue'. That which arises from purity is 'pure' – śukla. These four kinds of 385 vè;k;&9 meditation are divided into two classes, good and evil, or auspicious and inauspicious. The former two are inauspicious as these lead to influx (āsrava) of inauspicious karmas or demerit (pāpa). The latter two are called auspicious as these are capable of destroying karmas. What are these? ijs eks{kgsrw AA29AA 1ijso tks pkj izdkj ds è;ku dgs muesa ls vUr ds nks vFkkZr~ /E;Zè;ku vkSj 'kqDyè;ku 1eks{kgsrwo eks{k ds dkj.k gSaA The last two subdivisions of meditation – dhyāna – are the causes of liberation (mokÈa). 'Para' is the last one. 'Pare' is the dual number; it means the last two. The last two kinds of meditation – the virtuous (dharmya), and the pure (śukla) – are the causes of liberation. It follows from this that the sorrowful (ārta) and the cruel (raudra) kinds of meditation are the causes of transmigration. How? There is no other third goal. The sorrowful (ārta) meditation is of four kinds. The first kind is described in the next sūtra. vkrZeeuksKL; lEiz;ksxs rf}iz;ksxk; LèfrleUokgkj% AA30AA 1veuksKL; lEiz;ksxso vfu"V inkFkZ dk la;ksx gksus ij 1rf}iz;ksxk;o mldks nwj djus ds fy;s 1LèfrleUokgkj%o ckjEckj fopkj djuk lks 1vkrZe~o ^vfu"V la;ksxt* uke dk vkrZè;ku gSA 386 Tattvārthasūtra On the contact of disagreeable (amanojñya) objects, thinking again and again for their removal, is the first kind of sorrowful (ārta) meditation. Disagreeable objects include poison, prickly thorns, enemies and weapons. As these cause pain, these are called disagreeable. On their contact, the individual thinks again and again wishing for their removal. This is the first type of sorrowful (ārta) meditation. The second type of sorrowful (ārta) meditation is described next. foijhra euksKL; AA31AA 1euksKL;o euksK inkFkZ lEcU/h 1foijhrao mijksDr lw=k eas dgs gq, ls foijhr vFkkZr~ b"V&inkFkZ dk fo;ksx gksus ij mlds la;ksx ds fy;s ckjEckj fopkj djuk lks ^b"V&fo;ksxt* uke dk vkrZè;ku gSA The contrary – thinking again and again for regaining the agreeable (manojñya) objects that have been lost – is the second kind of sorrowful (ārta) meditation. How contrary? Contrary to what has been mentioned. This is the purport. When agreeable objects, such as the son, the wife or the wealth, are lost, thinking again and again for regaining them is the second type of sorrowful (ārta) concentration. The third type of sorrowful (ārta) meditation is described next. osnuk;kÜÓ AA32AA 1osnuk;k% po osnuk gksus ij mls nwj djus ds fy;s ckjEckj fpUrou 387 vè;k;&9 djuk lks ^osnuktU;* vkrZè;ku gSA In case of suffering from pain, thinking again and again for its removal is the third kind of sorrowful (ārta) meditation. The word 'vedanā' is used in the meanings of feeling – pleasure and pain. But here it is used in the sense of pain as we are discussing sorrow. When pain is caused by disease, such as gout and rheumatism, thinking again and again for its removal is the third type of sorrowful concentration. The fourth type of sorrowful (ārta) meditation is described next. funkua p AA33AA 1funkua po Hkfo";dky lEcU/h fo"k;ksa dh izkfIr esa fpÙk dks rYyhu dj nsuk lks ^funkut* vkrZè;ku gSA The wish for enjoyment – nidāna – is the fourth kind of sorrowful (ārta) meditation. Being tormented by the desire for pleasures, thinking again and again wishing for the pleasures not attained is the fourth type of sorrowful (ārta) meditation. Who are affected by these four types of sorrowful (ārta) meditation? rnfojrns'kfojrizeÙkla;rkuke~ AA34AA 1rr~o og vkrZè;ku 1vfojrns'kfojrizeÙkla;rkuke~o vfojr & 388 Tattvārthasūtra igys pkj xq.kLFkku] ns'kfojr & ik¡poka xq.kLFkku] vkSj izeÙkla;r & Nês ò xq.kLFkku eas gksrk gSA These occur in case of laymen without small vows – avirata, laymen with small vows – deśavirata, and nonvigilant ascetics – pramattasaÉyata. Laymen without small vows – 'avirata' – comprise all those up to the spiritual stage of vowless right belief – asaÉyatasamyagdÃÈÇi. Laymen in the stage of partial vows – saÉyatāsaÉyata – are called 'deśavirata'. The ascetics with perfect vows but with occasional deviation due to fifteen faults of negligence (pramāda) are called 'pramattasaÉyata'. In case of laymen of both classes, all the four types of sorrowful (ārta) meditation occur, as they are actuated by non-restraint. But in case of the non-vigilant ascetic, the first three, excluding the last one, occur occasionally owing to negligence or inadvertence. The types of sorrowful (ārta) meditation have been explained with their names, etc. The names, causes and possessors of the second kind – the cruel (raudra) meditation – are described next.  glk¿ùrLrs;fo"k;laj{k.ksH;ks jkSaeefojrns'kfojr;ks% AA35AA 1 glk¿ùrLrs;fo"k;laj{k.ksH;%o  glk] vlR;] pksjh vkSj fo"k;&laj{k.k ds Hkko ls mRiÂ gqvk è;ku 1jkSaee~o jkSnzè;ku gS_ ;g è;ku 1vfojrns'kfojr;ks%o vfojr vkSj ns'kfojr (igys ds ik¡p) xq.kLFkkuksa esa gksrk gSA Cruel (raudra) meditation relates to injury – hiÉsā, untruth – asatya, stealing – steya, and safeguarding of 389 vè;k;&9 possessions – viÈayasaÉrakÈaõa. It occurs in laymen without small vows – avirata, and laymen with partial vows – deśavirata. Injury (hiÉsā), etc., described already, promote the rise of cruel (raudra) meditation. 'Thinking again and again' is added to each of these; thus, thinking repeatedly of (hiÉsā), etc. This occurs in case of laymen without small vows – avirata, and laymen with partial vows – deśavirata. Let it occur in case of the layman without small vows. But how can it occur in case of the layman who practises partial abstinence? It can arise, occasionally, in his case also as he is influenced or excited by the idea of injury (hiÉsā), etc., in order to safeguard wealth and other possessions. But it does not lead the partial abstainer to the infernal regions on account of the efficacy of his right belief (samyagdarśana). It does not, however, occur in case of the ascetic. If it occurs, he is no longer an ascetic, that is, he falls from the stage of asceticism – 'pramattasaÉyata'. It has been said that the last two types of meditation are the causes of liberation. The types, nature, etc. of the first of these are described in the next sūtra. vkKk¿ik;foikdlaLFkkufop;k; èkE;Ze~ AA36AA 1vkKk¿ik;foikdlaLFkkufop;k;o vkKk] vik;] foikd vkSj laLFkku & budh fopkj.kk (fop;) ds fy;s eu dks ,dkxz djuk lks 1/E;Ze~o /eZè;ku gSA The application of the mind on the reality as revealed by Lord Jina – ājñāvicaya, misfortune or calamity – apāyavicaya, fruition of karmas – vipākavicaya, and the 390 Tattvārthasūtra structure of the universe – saÉsthānavicaya, are four kinds of virtuous (dharmya) meditation. 'Thinking again and again' is added to each of these. It is not always possible to ascertain the objects of reality by logical analysis, owing to lack of preceptors, keen intelligence, rise of karmas, or the intricate nature of objects. Then one believes in such subtle objects of reality on the authority of the Word of Lord Jina, since the Tīrthańkara do not preach untruth. Ascertaining the reality in this manner is called ājñāvicaya dharmyadhyāna. Or, this kind of meditation also means that after ascertaining the reality, the holy person employs logic, including naya and pramāõa, in bringing home the truth to others in order to propagate it. The misbelievers like the born-blind are averse to the teachings of the Omniscient Lord, and drift farther and farther away from the right path owing to ignorance. Thus the absence, loss or disappearance of the true path is deliberated upon. Or, the self deliberates on how the (vast majority of) living beings can escape from the cycle of worldly existence caused by wrong faith, knowledge and conduct. These are instances of deliberation on misfortune or calamity – apāyavicaya dharmyadhyāna. The cognition of the fruits of karmas depending on the substance (dravya), place (kÈetra), time (kāla), state-of-being (bhava), and nature (bhāva), is called vipākavicaya dharmyadhyāna. Deliberating constantly on the shape and nature of the universe (loka) is saÉsthānavicaya dharmyadhyāna. The ten moral virtues have been explained. Virtuous concentration (dharmyadhyāna) does not swerve from the ten moral virtues. It is of four kinds based on the fourfold objects of reality contemplated upon. It occurs in case of laymen without small vows – avirata, laymen with partial vows – deśavirata, ascetics with negligence – pramattasaÉyata, and ascetics without negligence – apramattasaÉyata. The three kinds of meditation – ārta, raudra, and dharmya – have 391 vè;k;&9 been defined. The fourth, pure meditation – śukladhyāna – must be defined now. It is of four kinds as described subsequently. The next sūtra indicates the lord of the first two kinds. 'kqDys pk|s iwoZfon% AA37AA 1'kqDys pk|so igys ds nks izdkj ds 'kqDyè;ku (vFkkZr~ ìFkDRofordZ vkSj ,dRofordZ) 1iwoZfon%o iwoZfoñ (Jqrdsoyh) ds gksrs gSaA The first two types of pure meditation – śukladhyāna – are attained by the saints who know the Scripture – pūrvavid or śrutakevalī. Among the four kinds of pure meditation – śukladhyāna, the first two occur to the saints who know the Scripture – pūrvavid or śrutakevalī. The word 'ca' in the sūtra indicates that the virtuous meditation – dharmyadhyāna – also is included. Virtuous meditation – dharmyadhyāna – occurs before the ascetic ascends the step (śreõī) in the two advanced stages of spiritual development. At the end of each step (śreõī) the first two kinds of pure meditation – śukladhyāna – arise. The first two kinds of pure meditation – śukladhyāna – must occur to the śrutakevalī. In whom do the rest arise? ijs dsofyu% AA38AA 1ijso 'kqDyè;ku ds vfUre nks Hksn (vFkkZr~ lw{efØ;kizfrikfr vkSj O;qijrfØ;kfuo£r) 1dsofyu%o dsoyh ds gksrs gSaA 392 Tattvārthasūtra The last two types of pure meditation – śukladhyāna – arise in the Omniscient (kevalī). The last two types of pure meditation – śukladhyāna – arise in the Omniscient-with-vibration – sayogakevalī – and non-vibratory Omniscient – ayogakevalī. The Omniscient is the one who has destroyed the entire knowledge-obscuring (jñānāvaraõīya) karmas. The four types of pure meditation – śukladhyāna – are mentioned, in order. ìFkDRoSdRofordZlw{efØ;kizfrikfrO;qijr& fØ;kfuorhZfu AA39AA 1ìFkDRoSdRofordZlw{efØ;kizfrikfrO;qijrfØ;kfuorhZfuo ìFkDRofordZ] ,dRofordZ] lw{efØ;kizfrikfr vkSj O;qijrfØ;kfuo£r & ;s 'kqDyè;ku ds pkj Hksn gSaA The four types of pure meditation – śukladhyāna – are known as: pÃthaktvavitarka, ekatvavitarka, sūkÈmakriyāpratipāti, and vyuparatakriyānivarti, in order. These are the four kinds of pure meditation – śukladhyāna. These are significant names on the basis of their definitions, given soon after. The support or the base of the four kinds of pure meditation – śukladhyāna – is mentioned next. =;sd;ksxdk;;ksxk;ksxkuke~ AA40AA 1=;sd;ksxdk;;ksxk;ksxkuke~o Åij dgs x;s pkj izdkj ds 393 vè;k;&9 'kqDyè;ku vuqØe ls rhu ;ksx okys] ,d ;ksx okys] ek=k dk;;ksx okys vkSj v;ksxh ds gksrs gaSA The four types of pure meditation – śukladhyāna – are, in order mentioned already, of three activities (yoga), of one activity, of bodily activity, and of no activity. The term 'yoga' – activity – has been explained already (sūtra 6-1). These must be taken respectively with the four types of pure meditation – śukladhyāna. In the ascetic with threefold activity, the first type of pure meditation – pÃthaktvavitarka – arises. In the ascetic with just one activity out of the three, the second type of pure meditation – ekatvavitarka – arises. In the ascetic with just the bodily activity, the third type of pure meditation – sūkÈmakriyāpratipāti – arises. In the ascetic with no activity (ayogī), the fourth type of pure meditation – vyuparatakriyānivarti – arises. Specific details of the first two types of pure meditation – śukladhyāna – are described next. ,dkJ;s lfordZohpkjs iwosZ AA41AA 1,dkJ;so ,d JqrKku ds vkJ; ls jgus okys 1iwosZo 'kqDyè;ku ds igys nks Hksn 1lfordZohpkjso lfordZ vkSj lohpkj gksrs gSaaA The first two types – pÃthaktvavitarka and ekatvavitarka – of pure meditation – śukladhyāna – are based on one substratum (ekāśraya), and are associated with scriptural knowledge – savitarka, and shifting – savīcāra. The first two types – pÃthaktvavitarka and ekatvavitarka – of pure 394 Tattvārthasūtra meditation – śukladhyāna – have one substratum (ekāśraya). These two arise in the saint who has attained mastery of the Scripture – śrutakevalī. These are associated with scriptural knowledge (vitarka) and shifting (vīcāra). Hence these are called savitarka, and savīcāra. In order to ward off the error of taking these respectively, the exception is mentioned next. vohpkja f}rh;e~ AA42AA 1f}rh;e~o Åij dgs x;s 'kqDyè;kuksa esa ls nwljk 'kqDyè;ku 1vohpkjao ohpkj ls jfgr gS] fdUrq lfordZ gksrk gSA The second type – ekatvavitarka – is free from shifting (vīcāra). The second type – ekatvavitarka – must be understood to be free from shifting or oscillation – avīcāra. This is the purport. The first – pÃthaktvavitarka – is associated with both, scriptural knowledge – vitarka, and shifting – vīcāra. The second – ekatvavitarka – is associated with scriptural knowledge – vitarka, but not with shifting – vīcāra. What is the distinction between scriptural knowledge (vitarka) and shifting (vīcāra)? fordZ% Jqre~ AA43AA 1Jqre~o JqrKku dks 1fordZ%o fordZ dgrs gSaA 'Vitarka' is scriptural knowledge. 395 vè;k;&9 Detailed or special examination and reasoning with respect to scriptural knowledge is 'vitarka'. What is 'vīcāra'? ohpkjks¿FkZO;×tu;ksxlaØkfUr% AA44AA 1vFkZO;×tu;ksxlaØkfUr%o vFkZ] O;×tu vkSj ;ksx dh laØkfUr (cnyuk) lks 1ohpkj%o ohpkj gSA 'Vīcāra' is shifting (saÉkrānti) with regard to object (artha), word (vyańjana) and, activity (yoga). The subject of meditation – dhyeya – is the object (artha). It is either the substance (dravya) or the mode (paryāya). 'Vyańjana' is word (śabda, vacana). 'Yoga' is the activity of the body, the mind or the speech-organ. 'SaÉkrānti' is shifting from one thing to another. Shifting (saÉkrānti) with regard to the object (artha) is passing from the substance (dravya) to the mode (paryāya) or from the mode to the substance. Shifting (saÉkrānti) with regard to the word (vyańjana) is passing from one scriptural term to another and from that to another. Shifting (saÉkrānti) with regard to the activity (yoga) is changing from bodily activity to some other activity and from that activity to bodily activity. This kind of change is called 'vīcāra'. When there is alternation, how can it be called meditation? The reply is that even thought-stream is meditation. The virtuous (dharmya) and the pure (śukla) meditation, each of which is of four kinds, have been described generally and particularly. These are worthy to be meditated upon by the ascetic who has practised several observances such as control (gupti), and so on, to purify the mind and to free himself from transmigration. The ascetic meditates on the material (objective atom) or thought (subjective atom) and with his knowledge of the 396 Tattvārthasūtra Scripture shifts to objects or verbal symbols or to activities of the body or the speech-organ. He shifts his thought severally from one to another. And just as a person of poor strength and enthusiasm, and with an unsteady hand and a dull axe, is able to cut a tree in a long time so also the ascetic tries to suppress or destroy the deluding karmas, and embrace the first types of pure meditation, namely, the pÃthaktvavitarka with shifting (vīcāra). Again the saint intends to root out the deluding karmas. He embraces infinitefold pure activity and obstructs the bondage of karmas which assist knowledge-covering karmas. He lessens their duration and destroys these. He is actuated by the exertion of scriptural knowledge. He is free from shifting of object (artha), word (vyańjana) and activity (yoga). His mind does not waver. He is passionless and is stainless like the pure crystal. He meditates and never falls back. Hence it is called the unique (single) scriptural meditation – ekatvavitarka. Thus the four destructive (ghāti) karmas are burnt by the soul with the fire of the unique, scriptural, pure concentration, and omniscience sparkles like a multitude of rays. The pure soul shines like the sun coming out of the clouds. And the soul – of the Tīrthańkara or other Omniscient (kevalī) – is worthy to be venerated and worshipped by the lords of the world. And he moves from place to place preaching the Truth to the world up to a maximum period of a little less than pūrvakoÇi years. When the duration of his life-determining (āyuÍ) karma is within one muhūrta, and the feeling-producing (vedanīya), the body-making (nāma) and the status-determining (gotra) karmas are of the same duration, he gives up entirely the activities of the speech, the mind and the gross body. Taking help from slight bodily activity, he embraces the third type of pure meditation of subtle activity – sūkÈmakriyāpratipāti. In case the duration of his life-determining (āyuÍ) karma is within one muhūrta, but the duration of the feeling-producing (vedanīya), the body-making (nāma) and the status-determining (gotra) karmas is more, with remarkable exertion, he makes the duration of these three karmas same as the life-determining (āyuÍ) karma. He is endowed with the wonderful capacity by which stupendous stoppage is affected. 397 vè;k;&9 He performs expansion of the soul which is capable of ripening the karmas very quickly and destroying or reducing these; this is called 1kevali-samudghāta . Here he practises comprehensive pervasion in the form of a stick (daõça), a door (kapāÇa), an oblong (pratara), and filling up the universe (lokapūraõa), in four instants and contracting to his former size immediately in another four instants. He thus makes the duration of all the four karmas equal, and through subtle bodily activity embraces the meditation of subtle activity – sūkÈmakriyāpratipāti. And after that he commences the meditation of complete destruction of activity – vyuparatakriyānivarti, also called samucchinnakriyānivarti. This entails complete destruction of activity as there is disappearance of respiration and movement and vibration of the spatial units of the soul, arising from activities (yoga) of the body, the mind and the speech-organ. In this stage of meditation there is complete annihilation of influx (āsrava) of all kinds of bondage (of karmas). And in the Omniscient-without-activity – ayogakevalī, endowed with the capacity of annihilating all karmas, there arise perfect conduct – yathākhyāta cāritra, knowledge (jñāna), and faith (darśana), which are capable of destroying all kinds of cobwebs of worldly suffering, and which constitute the immediate cause of complete emancipation or final liberation. Thus, the saint in the fourteenth stage burns all karmas with the powerful fire of concentration, becomes purified like 24-carat gold, freed from dirt and other alloys, and attains eternal bliss. Thus these two kinds of pure meditation block the influx (āsrava) of new karmas and cause complete stoppage (saÉvara) and also dissociation (nirjarā) of old karmas. Is dissociation (nirjarā) of karmas alike in all right believers (samyagdÃÈÇi) or is there any speciality? 1 – See explanation to sūtra 3-35, p. 140. 398 Tattvārthasūtra lE;Xn`f"VJkodfojrkuUrfo;kstdn'kZueksg& {kidksi'kedksi'kkUreksg{kid{kh.keksgftuk% Øe'kks¿la[;s;xq.kfutZjk% AA45AA 1lE;Xn`f"VJkodfojrkuUrfo;kstdn'kZueksg{kidksi'kedksi'kkUr& eksg{kid{kh.keksgftuk%o (vfojr) lE;Xn`f"V] i×pe xq.kLFkkuorhZ ns'kfojr Jkod] fojr (izeÙk] vizeÙk eqfu)] vuUrkuqcU/h d"kk; dk fola;kstd] n'kZueksg dk {k; dj {kkf;d lE;DRo dks izkIr djus okyk] mi'keJs.kh ekaMusokyk] mi'kkUreksg (X;kjgok¡ xq.kLFkkuorhZ)] {kidJs.kh ekaMusokyk] {kh.keksg (ckjgok¡ xq.kLFkkuorhZ)] vkSj ftu (l;ksxdsoyh vkSj v;ksxdsoyh) & bu lc ds izfr le; 1Øe'k% vla[;s;xq.kfutZjk%o Øe ls vla[;krxq.kh futZjk gksrh gSA The dissociation (nirjarā) of karmas increases innumerable-fold in each of these ten stages: samyagdÃÈÇi, śrāvaka, virata, anantānubandhiviyojaka, darśanmohakÈapaka, upaśamaka, upaśāntamoha, kÈapaka, kÈiõamoha, and Jina (kevalī, the Victor). The efficacy of dissociation of karmas increases innumerable times in each of the ten stages, starting from that of the right-believer (samyagdÃÈÇi). It is as follows. The soul with capacity for attaining emancipation, on attaining birth with the five senses, the mind, and complete development – paryāptaka, gradually becomes pure in thought. Assisted by other factors such as the favourable time – kālalabdhi, it attains the first right-faith (samyaktva). The person whose soul attains the first right-faith (samyaktva) is called a rightbeliever – samyagdÃÈÇi. The right-believer – 'samyagdÃÈÇi' – causes innumerable-fold dissociation of karmas. Then he becomes a 399 vè;k;&9 householder and embraces the stainless attitude arising from destruction-cum-subsidence (kÈayopaśama) of the conduct-deluding (cāritramohanīya) karmas which obstruct even partial abstinence – apratyākhyānāvaraõa – and attains innumerable-fold efficacy of dissociation. He is called the 'śrāvaka'. After that he embraces greater purity of thought-activity arising from the destruction-cumsubsidence (kÈayopaśama) of conduct-deluding karmas which arrest complete abstinence – pratyākhyānāvaraõa. He becomes an ascetic – 'virata' – and attains innumerable-fold efficacy of dissociation. When he becomes free from the passions of anger, pride, deceitfulness and greed, which lead to endless worldly existence – anantānubandhī – he becomes still more purified in thought-activity and attains still innumerable-fold efficacy of dissociation. He is called the 'anantānubandhīviyojaka'. Later, the three subtypes of faith-deluding (darśanamohanīya) karmas are destroyed, and his thought-activity is still further refined. He is then called the destroyer of faith-deluding karmas – 'darśanamohakÈapaka' – and attains still innumerable-fold efficacy of dissociation. He becomes a perfect right believer – kÈāyika samyagdÃÈÇi, turns towards the spiritual step (śreõī), and endeavours to suppress the conduct-deluding (cāritramohanīya) karmas. And he attains greater mental purity with innumerable-fold efficacy of dissociation. He is called the mitigator – 'upaśamaka'. When the conduct-deluding karmas subside completely, he attains quiescence of passions with still innumerable-fold efficacy of dissociation. He is then called the saint of quiescent passions – 'upaśāntamoha'. When he attains greater purity of mind and endeavours to root out the conductdeluding karmas, he is called the destroyer and he attains still innumerable-fold efficacy of dissociation. He then is called a 'kÈapaka'. The same self tends towards the thought-activity capable of destroying the entire conduct-deluding karmas and attains still innumerable-fold efficacy of dissociation. He is then called the saint free from passions – 'kÈīõamoha'. And when he destroys the four main types of destructive karmas with the help of the second type of pure meditation – śukladhyāna – he acquires the name 'Jina' with still 400 Tattvārthasūtra innumerable-fold efficacy of dissociation. It has been said that even in the presence of right faith, all are not equal on account of differences among them with regard to efficacy of dissociation. If so, all ascetics cannot be called saints – nirgrantha. But it is not so. Though they are different from one another on account of different attributes or virtues, yet they are all saints – nirgrantha – from the intentional standpoint. Different categories of saints are mentioned next. iqykdcdq'kdq'khyfuxzZUFkLukrdk fuxzZUFkk% AA46AA 1iqykdcdq'kdq'khyfuxzZUFkLukrdko iqykd] cdq'k] dq'khy] fuxzZUFk vkSj Lukrd & ;s ik¡p izdkj ds 1fuxzZUFkk%o fuxzZUFk eqfu gSaA These five – pulāka, bakuśa, kuśīla, nirgrantha and snātaka – are the saints – nirgrantha. The saint, whose mind is slothful regarding the practice of the secondary vows (tapa and parīÈahajaya), and who sometimes is lapse in perfect observance of even the primary vows, is called 'pulāka', on account of his resemblance to the blighted or shrivelled grain. The saint who is without possessions and observes the vows perfectly but cares for the adornment of the body and the implements, surrounded by attendants, and whose mind is spotted by infatuation is called 'bakuśa', the spotted saint. The word 'bakuśa' means spotted or variegated. The 'kuśīla' saints are of two kinds: 1) pratisevanākuśīla and 2) kaÈāyakuśīla. The saint who is not free from attachments, who observes both primary and secondary vows to perfection but lapses occasionally with regard to the latter is called pratisevanākuśīla. The saint who has controlled all passions except the gleaming 401 vè;k;&9 (saÉjvalana) ones is called kaÈāyakuśīla. The saint in whom the rise of karmas is indistinct like the mark of the line made in the water by a stick and who will attain perfect knowledge and faith in antarmuhūrta (within forty-eight minutes) is called the 'nirgrantha', meaning without any possessions – internal and external. The Omniscient, of the thirteenth and the fourteenth stages, whose destructive karmas have been destroyed, is called the 'snātaka' – the perfect saint. Though they are different from one another on account of the purity of their disposition, yet they are all called 'nirgrantha' – saint – from the figurative (naigama) and the synthetic (saÉgraha) viewpoints. Again, for further elaboration, the differences among these are mentioned in the next sūtra. la;eJqrizfrlsoukrhFkZ yxysÀ;ksiiknLFkkufodYir% lkè;k% AA47AA mijksDr eqfu 1la;eJqrizfrlsoukrhFkZ yxysÀ;ksiiknLFkkufodYir%o la;e] Jqr] izfrlsouk] rhFkZ]  yx] ys';k] miikn vkSj LFkku & bu vkB vuq;ksxksa }kjk 1lkè;k%o Hksn:i ls lkè; gSa] vFkkZr~ bu vkB izdkj ls bu iqykdkfn eqfu;ksa esa fo'ks"k Hksn gksrs gSaA They are fit to be described (differentiated) on the basis of differences in self-restraint – saÉyama, scriptural knowledge – śruta, transgression – pratisevanā, the period of the Tīrthańkara – tīrtha, the sign – lińga, the colouration – leśyā, the birth – upapāda, and the state or condition – sthāna. 402 Tattvārthasūtra The five kinds of saints – pulāka, bakuśa, kuśīla, nirgrantha and snātaka – are to be described (differentiated) with reference to selfrestraint (saÉyama), and so on. It is as follows. SaÉyama: The pulāka, bakuśa, pratisevanākuśīla saints dwell in the first two types of conduct – sāmāyika and chedopasthapanā. The kaÈāyakuśīla saint dwells in parihāraviśuddhi and sukÈmasāmparāya, besides the two mentioned above. The nirgrantha and snātaka saints dwell only in yathākhyāta conduct. Śruta: The pulāka, bakuśa, pratisevanākuśīla saints master the Scripture to the maximum limit of the ten pūrva(s). The kaÈāyakuśīla and nirgrantha saints are masters of the fourteen pūrva(s). At the minimum, the scriptural knowledge of the pulāka saint is of the extent of 'ācāra vastu' – the instruction of the preceptor. That of the bakuśa, kuśīla and nirgrantha saints is of the extent of three controls (gupti) and five regulations (samiti), called the eightfold mother of the Scripture. The snātaka is Omniscient, beyond scriptural knowledge. Pratisevanā: The pulāka saint, under another's compulsion, transgresses either the five primary vows or the vow of abstinence from taking food at night. The bakuśa saints are of two kinds, those who desire for several kinds of implements – upakaraõabakuśa, and those who adorn their bodies – śarīrabakuśa. The pratisevanākuśīla saint is liable to transgression with regard to the secondary vows, without transgressing the primary vows. There is no transgression in case of the kaÈāyakuśīla, nirgrantha and snātaka saints. Tīrtha: All these saints belong to the religious school of the Tīrthańkara – the Arhat or the World Teacher. Lińga: The sign (lińga) is of two kinds – physical sign – dravyalińga, and psychical sign – bhāvalińga. From the point of view of psychical sign, all these five kinds of monks are without-possessions (nirgrańtha). On the basis of physical signs – bodily height, complexion, etc. – there are differences among them. Leśyā: In the pulāka saint the first three – black (kÃÈõa), blue (nīla) and grey (kāpota) – thought-colourations (leśyā) arise. In bakuśa and 403 vè;k;&9 pratisevanākuśīla saints, all the six thought-colourations (leśyā) arise. In the kaÈāyakuśīla saint the last four – grey (kāpota), yellow (pīta), pink (padma) and white (śukla) – thought-colourations (leśyā) arise. In the sūkÈmasāmparāya kaÈāyakuśīla, nirgrantha and snātaka saints, only the white (śukla) thought-colourations (leśyā) arises. And the Omniscient-without-activity (ayogakevalī) has no thoughtcolouration (leśyā). Upapāda: The highest birth of the pulāka saint is in the Sahasrāra kalpa, among the deva of maximum lifetime. The bakuśa and pratisevanākuśīla saints are born in the Āraõa and Acyuta kalpa, with the lifetime of twenty-two sāgaropama. The kaÈāyakuśīla and nirgrantha saints are born in the Sarvārthasiddhi with the lifetime of thirty-three sāgaropama. The lowest birth of all these kinds of saints is in the Saudharma kalpa with the lifetime of two sāgaropama. The snātaka saint attains liberation. Sthāna: There are innumerable states of self-restraint (saÉyama) caused by the passions. Among these the minimum states attained are in case of the pulāka and kaÈāyakuśīla saints. These attain innumerable states simultaneously. After this the pulāka saint is cutoff. Later, the kaÈāyakuśīla saint proceeds alone up to innumerable states. Still further, the kaÈāyakuśīla, pratisevanākuśīla, and bakuśa attain innumerable states simultaneously. After that the bakuśa saint is cutoff. Then the pratisevanākuśīla saint is cut off after attaining still innumerable states. Beyond that the passionless (akaÈāya) saint – nirgrantha – attains innumerable passionless states. That stage also is cut off after traversing innumerable states. And traversing one state beyond that, the snātaka saint attains liberation. The attainment of self-restraint – saÉyamalabdhi – in that stage is infinitefold. ] ] ] 404 Tattvārthasūtra AA bfr rÙokFkZlw=kkijukeeks{k'kkÐs uoekss¿è;k;% lekIr% AA Omniscience or perfect knowledge – kevalajñāna – is attained on destruction of delusion (moha), and on destruction of knowledge-covering (jñānāvaraõa), perception-covering (darśanāvaraõa) and obstructive (antarāya) karmas. LIBERATION C H A P T E R 1 0 eksg{k;kTKkun'kZukoj.kkUrjk;{k;kPp dsoye~ AA1AA 1eksg{k;kr~o eksg dk {k; gksus ls (vUreqZgwrZ i;ZUr {kh.kd"kk; uked xq.kLFkku izkIr djus ds ckn) 1Kkun'kZukoj.kkUrjk;{k;kr~ po vkSj Kkukoj.k] n'kZukoj.k rFkk vUrjk; bu rhu deks± dk ,d lkFk {k; gksus ls 1dsoye~o dsoyKku mRiÂ gksrk gSA It is time now to describe the last of the objects of reality (tattva), i.e., liberation – mokÈa. But as liberation is attained only on attainment of omniscience (kevalajñāna), the causes of omniscience are mentioned first. A contention is raised. The sūtra should have used a single compound. Why? It would make it brief. How? There should be no need for the repetition of the word 'kÈaya' – 'on destruction of'. It is true. But successive stages of destruction are indicated by splitting the sūtra. That is, first delusion (moha) is destroyed, and the soul attains, for up to one muhūrta, the twelfth stage called kÈīõakaÈāya. Immediately after that knowledgeand perception-covering karmas and obstructive karmas are simultaneously destroyed, and it attains 405 vè;k;&10 omniscience (kevalajñāna). The destruction of these karmas is the cause of perfect knowledge. How is delusion (moha) destroyed first? The potential soul becomes a right-believer (samyagdÃÈÇi) and, with growing purity of thoughtactivity, destroys the seven categories of deluding (mohanīya) karmas in any one of the four spiritual stages of asaÉyatasamyagdÃÈÇi, saÉyatāsaÉyata, pramattasaÉyata and apramattasaÉyata, becomes a destructional-right-believer – kÈāyika samyagdÃÈÇi. From the apramattasaÉyata stage, it tends to rise further in step (kÈapaka śreõī) to the apūrvakaraõa stage. And therein, owing to the purity of new thought-activity, the duration and fruition of inauspicious karmas are crushed and the fruition of auspicious karmas is increased. And through the attainment of advanced thought-activity, the self ascends the ninth stage of kÈapaka anivÃttibādarasāmparāya. Here it destroys eight passions (kaÈāya) and then the neuter-sex and the female-sex. Further, he destroys the six quasi-passions (nokaÈāya) by attaching these to the male-sex, the male-sex by attaching it to gleaming (saÉjvalana) anger (krodha), gleaming anger by attaching it to gleaming pride (māna), gleaming pride by attaching it to gleaming deceitfulness (māyā), gleaming deceitfulness by attaching it to gleaming greed (lobha), and gradually annihilating these by the method of gigantic karmic emaciation (bādarakÃÈÇi). And the soul mitigates the gleaming greed, experiences the tenth stage of sūkÈmasāmparāya (kÈapaka) – checking of even minute passions. It thus destroys the entire delusion (moha). Having cast off the burden of the deluding karmas, the soul ascends to the twelfth stage of kÈīõakaÈāya – destroyed delusion. In the last but one instant of the twelfth stage, sleep (nidrā) and drowsiness (pracalā) are destroyed, and in the last instant, the five classes of knowledge-covering (jñānāvaraõa), the four classes of perception-covering (darśanāvaraõa) and the five classes of obstructive (antarāya) karmas are destroyed. Immediately the self attains the state of perfect knowledge – kevalajñāna – and perception of unimaginable splendour and magnificence. 406 Tattvārthasūtra How is liberation achieved? And what is the nature of liberation? cUèkgsRoHkkofutZjkH;ka d`RLudeZfoizeks{kks eks{k% AA2AA 1cUèkgsRoHkkofutZjkH;kao cU/ ds dkj.kksa (feF;kRo] vfojfr] izekn] d"kk; vkSj ;ksx) dk vHkko rFkk futZjk ds }kjk 1ÑRLudeZfoizeks{kks eks{k%o leLr deks± dk vR;Ur uk'k gks tkuk] lks eks{k gSA Owing to the absence of the cause of bondage (bandha) and with the functioning of dissociation (nirjarā) of karmas, the annihilation of all karmas is liberation (mokÈa). No new karmas flow in owing to the absence of causes such as perverted-faith (mithyādarśana), and so on. And the already acquired karmas fall off gradually in the presence of causes that lead to dissociation (nirjarā) of karmas. 'Owing to the absence of the cause of bondage and the functioning of dissociation' indicates the case denoting cause. Therefore, liberation is the total destruction of all karmas at the same time, after levelling down the duration of all the remaining three karmas to that of the age-karma. The disappearance of karmas is of two kinds, namely, that affected by one's effort – yatnasādhya, and that accomplished without one's effort – ayatnasādhya. In case of the soul with the last body (i.e., one who is to attain liberation in that birth itself), the life-karmas (āyuÍkarma) leading to life in hell, heaven and the plantand animal-world are non-existent. This non-existence is not the result of any effort, for these are already absent. The disappearance brought about by effort is described now. In someone of the four stages, commencing from that of the vowless right-believer – asaÉyatasamyagdÃÈÇi, seven subtypes of karmas are destroyed in any one stage. Further, in the ninth stage of spiritual 407 vè;k;&10 development, checking of gross-passions – anivÃttibādarasāmparāya – sixteen subtypes of karmas are destroyed simultaneously. The sixteen subtypes are deep-sleep – nidrā-nidrā, heavy-drowsiness – pracalāpracalā, somnambulism – styānagÃddhi, the infernal state of existence – narakagati, the plant and animal state of existence – tiryańcagati, birth as being with one-sense – ekendriyajāti, two-sense – dvīndriyajāti, three-sense – trīndriyajāti, four-sense – caturindriyajāti, migratory form tending to infernal existence – narakagatiprāyogyānupūrvī, migratory form tending to plant and animal existence – tiryańcagatiprāyogyānupūrvī, body emitting a warm splendour – ātapa, body emitting a cold lustre – udyota, body of a one-sensed-being – sthavara, subtle body – sukÈma śarīra, and common body – sādhāraõa śarīra. After that, in the same stage, eight subtypes of passions (kaÈāya) are destroyed. Again, therein, the neuter-sexinclination – napuÉsakaveda, and the female-sex-inclination – strīveda – are destroyed, in that order. At one stroke, six quasipassions (nokaÈāya) are also destroyed therein. Then the male-sexinclination – puruÈaveda, gleaming (saÉjvalana) anger – krodha, pride – māna, and deceitfulness – māyā, are destroyed completely one by one in the same stage. Gleaming (saÉjvalana) greed – lobha – disappears at the end of the tenth stage of sūkÈmasāmparāya – checking of even minute passions. Sleep – nidrā, and drowsiness – pracalā, are destroyed in the last but one instant of the twelfth stage of kÈīõakaÈāya (vītarāga chadmastha) – destroyed delusion. The five subtypes of knowledge-covering (jñānāvaraõa), the four subtypes of perception-covering (darśanāvaraõa) and five subtypes of obstructive (antarāya) karmas are also destroyed in the last instant of this stage. And seventy-two subtypes of non-obscuring karmas are destroyed in the last but one instant of the Omniscient-without-vibration (the fourteenth stage of ayogakevalī). These are the karmas: one of the two feeling-karmas – vedanīya, the celestial state of existence – devagati, the five bodies (the physical – audārika śarira, the transformable – vaikriyika śarira, the projectable – āhāraka śarira, the electric – taijasa śarira, and the karmic – kārmaõa śarira), the five bindings – 408 Tattvārthasūtra bandhana, the five molecular interfusion – saÉghāta, the six structure – saÉsthāna, the chief and secondary parts of the physical body – audārika śarira ańgopāńga, the chief and secondary parts of the transformable body – vaikriyika śarira ańgopāńga, the chief and secondary parts of the projectable body – āhāraka śarira ańgopāńga, the six firmness of the joints – saÉhanana, the five auspicious complexions – praśastha varõa, the five inauspicious complexions – apraśastha varõa, the two odours – gandha, the five auspicious tastes – praśastha rasa, the five inauspicious tastes – apraśastha rasa, the eight touches – sparśa, tendency (transmigrating force) towards the celestial state of existence – devagatiprāyogyānupūrvī, neither heavy nor light – agurulaghu, self-annihilation – upaghāta, annihilation by others – paraghāta, respiration – ucchvāsa, pleasant gait – praśastha vihāyogati, unpleasant gait – apraśastha vihāyogati, incomplete development – aparyāpta, individual body – pratyeka śarīra, firmness of the frame – sthira, infirm frame – asthira, attractiveness of form – śubha, unattractiveness of form – aśubha, bad-tempered – durbhaga, melodious voice – susvara, unmelodious voice – duÍsvara, lustreless body – anādeya, obscurity – ayaśaÍkīrti, formation of the body – nirmāõa, and low family – nīcagotra. The remaining thirteen subtypes of karmas are destroyed in the last instant of the fourteenth stage of ayogakevalī – Omniscient-withoutvibration. These are: one of the two feeling-karmas – vedanīya, human lifetime – manuÈyāyuÍ, the human state of existence – manuÈyagati, birth as a being with five senses – pańcendriyajāti, tendency towards the human state of existence – manuÈyagatiprāyogyānupūrvī, mobilebeing – trasa, gross body – bādara, completion (of the organs) – paryāpta, good-tempered – subhaga, lustrous body – ādeya, renown – yaśaÍkīrti, Lordship – Tīrthakaratva, and high family – uccagotra. There are a total of one hundred and forty-eight subtypes of karmas. In case of the caramaśarīrī, the one who will attain liberation in the same birth, these three, life as an infernal being – narakāyuÍ, life as a plant or animal – tiryańcāyuÍ, and life as a celestial being – devāyuÍ, do not exist. The karmas of these subtypes, the fourfold assimilative – 409 vè;k;&10 āhārakacatuÈka and the Lordship – Tīrthakaratva, exist in some. The remaining subtypes of karmas must exist in all. With the rise in spiritual stages – guõasthāna – the causes of bondage of karmas are annihilated (kÈaya), and the karmas bound previously are dissociated (nirjarā). With utter destruction of all karmas, the soul gets liberated; it attains liberation (mokÈa). Liberation implies complete destruction of the material-karmas (dravyakarma), quasi-karmas (nokarma), and psychic-karmas (bhāvakarma). The worldly soul is with bondage of karmas; it is thus dependent from a certain point of view. The same soul, on utter destruction of all karmas, becomes independent. This explains the liberation (mokÈa) of the soul. Is liberation (mokÈa) attained on destruction of material-karmas (dravyakarma) only or psychic-karmas (bhāvakarma) also? vkSi'kfedkfnHkO;Rokuka p AA3AA 1po vkSj 1vkSi'kfedkfn HkO;Rokukao vkSi'kfedkfn Hkkoksa dk rFkk ikfj.kkfed Hkkoksa esa ls HkO;Ro Hkko dk eqDr tho ds vHkko gksrk gS & gks tkrk gSA And, liberation (mokÈa) is attained on destruction of the dispositions (bhāva) like the subsidential (aupaśamika), and the capacity for liberation – bhavyatva. Liberation (mokÈa) is taken over from the previous sūtra. The capacity for liberation – bhavyatva – is included in the sūtra in order to exclude the other dispositions due to the inherent nature of the soul – pāriõāmika bhāva. Thus, on disappearance of the capacity for liberation – bhavyatva – among the pāriõāmika bhāva, and also other dispositions like the subsidential (aupaśamika), liberation is attained. (see sūtra 2-1). 410 Tattvārthasūtra If liberation is affirmed as disappearance of all dispositions, then the liberated soul should be bereft of all characteristics of the destructional (kÈāyika) type also. It would be so, if no speciality be mentioned about liberation. But there is speciality. Hence the exception is stated in the next sūtra. vU;=k dsoylE;DRoKkun'kZufl1⁄4RosH;% AA4AA 1dsoylE;DRoKkun'kZufl1⁄4RosH;% vU;=ko dsoylE;DRo] dsoyKku] dsoyn'kZu vkSj fl1⁄4Ro] bu Hkkoksa ds vfrfjDr vU; Hkkoksa ds vHkko ls eks{k gksrk gSA However, there is no destruction of infinite-faith – kevalasamyaktva, infinite-knowledge – kevalajñāna, infinite-perception – kevaladarśana, and infiniteperfection – siddhatva. What is indicated by 'anyatra' – 'other than'? It means that the rule of destruction or absence applies to all psychical factors other than those mentioned: infinite-faith – kevalasamyaktva, infinite-knowledge – kevalajñāna, infinite-perception – kevaladarśana, and infiniteperfection – siddhatva. If these four characteristics alone remain with the liberated soul, it would lead to the denial of infinite-energy (anantavīrya), etc. But it is not so. Being the concomitant characteristic – avinābhāvī – of knowledge and perception, infinite-energy (anantavīrya), etc., must also be found in liberated souls. For without infinite-energy (anantavīrya), there can be no infinite-knowledge (anantajñāna), and bliss (sukha) is of the nature of knowledge. It is contended that there are no emancipated souls, as they have no forms. But it is not so. They have the forms of their last bodies. If the soul is of the extent of the body, then in the absence of the body, the soul should 411 vè;k;&10 expand to the extent of the universe, as the soul is as extensive as the universe with regard to space-points (pradeśa). But it is not so, as there is no cause for it. The expansion or contraction of the soul is determined by the body-making (nāma) karmas. And in the absence of the physique-making karmas, there is neither expansion nor contraction. If there is no expansion or contraction in the absence of cause, then there would be no movement upwards without cause, just as there is no movement downwards or sideways. So the emancipated soul should remain at the place of emancipation. This doubt is cleared in the next sūtra. rnuUrjewèo± xPNR;kyksdkUrkr~ AA5AA 1rnuUrje~o rnuUrj 1Åèo± vkyksdkUrkr~ xPNfro ÅèoZxeu djds yksdkdk'k i;ZUr tkrk gSA Immediately after that the liberated soul darts up to the end of the universe – lokānta. Immediately after what? Immediately after attaining release from all karmas. The soul goes up to the end of the universe. No cause has been mentioned for this upward movement. Why does it move upwards? iwoZiz;ksxknlaxRokñ cUèkPNsnkÙkFkkxfrifj.kkekPp AA6AA 1iwoZiz;ksxkr~o iwoZ iz;ksx ls] 1vlaxRokr~o lax jfgr gksus ls] 1cU/PNsnkr~o cU/ dk uk'k gksus ls] 1rFkkxfrifj.kkekr~ po vkSj 412 Tattvārthasūtra rFkkxfr ifj.kke vFkkZr~ ÅèoZxeu LoHkko gksus ls eqDr tho ds ÅèoZxeu gksrk gSA 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. Though the logical reason is complete, yet it is not effective in establishing the intended idea without illustrations. Hence, the next sūtra. vkfo1⁄4dqykypØoñO;ixrysikykcqonsj.Mcht& onfXuf'k[kkoPp AA7AA eqDr tho 1vkfo1⁄4dqykypØor~o dqEgkj }kjk ?kqek;s gq, pkd dh rjg iwoZ&iz;ksx ls] 1O;ixrysikykcqor~o ysi nwj gks pqdk gS ftldk ,slh rweM+h dh rjg lax jfgr gksus ls] 1,j.Mchtor~o ,j.M ds cht dh rjg cU/u&jfgr gksus ls 1po vkSj 1vfXuf'k[kkor~o vfXu dh f'k[kk (ykS) dh rjg ÅèoZxeu (Åij dks xeu) djrk gSA Like the potter's wheel in motion, the gourd devoid of mud, the shell of the castor-seed, and the flame of the candle. The instances illustrate, respectively, the four logical reasons mentioned in the previous sūtra. It is as follows. The potter's wheel revolves by the operation of the hand of the potter and the stick on the wheel. And even when the hand and the stick cease to operate, the wheel continues to revolve until the impetus is exhausted. Similarly, 413 vè;k;&10 the self in mundane existence makes several efforts for attaining liberation. And even in the absence of these, the liberated soul darts up on account of the former impetus. Moreover, the self is free from attachment. A gourd coated with clay goes down to the bottom of the water because of its heaviness. But when the coating of clay is washed off by the water, the gourd becomes light and comes up to the surface of the water. Similarly, the soul, loaded with the burden of karmas, wanders indefinitely in mundane existence, being affected by it. But, on being freed from this burden of karmas, it shoots up. Just as the castor-seed darts up on breaking loose from confinement inside the fruit, in the same way, the soul darts up as it breaks loose from confinement of karmas of existence (gati) and birth (jāti) which lead it to the human and other states of existence. Further, the soul is of the nature of going upwards. For instance, in the absence of wind blowing sideways, the flame of a candle tends upwards of its own nature. Similarly, the liberated soul, in the absence of karmas which lead it wandering in different states of existence in different directions, darts upwards only as it is of the nature of going up. If upward motion is the nature of the soul, why does it not go beyond the end of the universe? èkekZfLrdk;kHkkokr~ AA8AA 1/ekZfLrdk;kHkkokr~o vkxs (yksdkdk'k ds ckgj) /ekZfLrdk; dk vHkko gS] vr% eqDr tho yksd ds vUr rd gh tkrk gSA The liberated soul does not go beyond the end of the universe as no medium of motion – dharmāstikāya – exists there. 414 Tattvārthasūtra There is no movement in the non-universe (aloka) above, as there is no medium of motion – dharmāstikāya – which aids movement. Otherwise there would be no distinction between the universe and the non-universe. It is held that the liberated souls are without distinction, as there are no differentiating characteristics such as conditions of existence, birth, etc., among these. Still, there is distinction in some respects. {ks=kdkyxfr yxrhFkZpkfj=kizR;sdcq1⁄4cksfèkr& KkukoxkgUkkUrjla[;kYicgqRor% lkè;k% AA9AA 1{ks=kdkyxfr yxrhFkZpkfj=kizR;sdcq1⁄4cksfèkrKkukoxkgUkkUrj& la[;kYicgqRor%o {ks=k] dky] xfr]  yx] rhFkZ] pkfj=k] izR;sdcq1⁄4] cksf/rcq1⁄4] Kku] voxkguk] vUrj] la[;k vkSj vYicgqRo & bu rsjg vuq;ksxksa ls 1lkè;k%o eqDr thoksa (fl1⁄4ksa) esa Hksn djus ;ksX; gSA The liberated souls can be differentiated with reference to the region – kÈetra, time – kāla, state – gati, sign – lińga, the Tīrthańkara – tīrtha, conduct – cāritra, selfenlightened – pratyekabuddha, enlightened by others – bodhitabuddha, knowledge – jñāna, stature – avagāhanā, interval – antara, number – saÉkhyā, and numerical comparison – alpabahutva. The liberated souls are (fit to be) differentiated by thirteen types of questioning with reference to the region (kÈetra), and so on. KÈetra: This determines the region of attainment of liberation. The differentiation is on the basis of two standpoints, one is based on the present and the other on the past. It is as follows. From the standpoint 415 vè;k;&10 of the present, liberation is attained in the abode of the liberated, in the region of liberation, one's own spatial points or in space. From the standpoint of the past, liberation is attained on the basis of birth in fifteen continents of labour – karmabhūmi, or, from the point of view of those transported, in the human region. Kāla: With regard to time (kāla), in what period is liberation attained? From the standpoint of the present, the soul attains liberation in one instant. From the standpoint of the past, in general, one who is born in the ascending (utsarpiõī) or descending (avasarpiõī) cycles of time attains liberation. In particular, one who is born in the last part of the third period – suÈamaduÈÈamā – or in the fourth period – duÈÈamasuÈamā – of the descending (avasarpiõī) cycle of time attains liberation. He who is born in the fifth – duÈÈamā – period of the cycle of time, does not attain liberation in the fifth period. One does not attain liberation at other times. Taking the universe together, liberation is attained at all times in the ascending and descending cycles of time. Gati: With regard to the state of existence, in what state is liberation attained? It is attained in the state of liberation or in the human state. Lińga: By what sign is liberation attained? Liberation is attained in the stage without sign (aveda) or from the three signs (veda). This statement is on the basis of the psychical signs and not the physical ones. On the basis of the physical sign, liberation is attained from the male sex only. Or, it is attained from the without-attachment (nirgrantha) sign, or from the with-attachment (sagrantha) sign from the standpoint of the past. Tīrtha: With regard to Lordship (tīrtha), it is of two kinds, namely, by being a Tīrthańkara, and by not being a Tīrthańkara. The latter are of two kinds, those who attain liberation when there is the presence of a Tīrthańkara, and those who attain liberation when there is no Tīrthańkara. Cāritra: By what conduct is liberation attained? It is attained by the conduct with no name or by one, four and five kinds of conduct. Pratyekabuddha and bodhitabuddha: The self-enlightened (i.e., those who get enlightened or become true believers by their own inherent 416 Tattvārthasūtra capacity) and those enlightened by the teachings of others, constitute the two kinds. Jñāna: By what knowledge? Liberation is attained by one, two, three and four kinds of knowledge. Avagāhanā: Stature is the pervasion of the space-points. It is of two kinds, the maximum and the minimum. The maximum is 525 bows – dhanuÈa – and the minimum a little less than three and a half cubits (aratni). In between, there are several degrees. Liberation is attained in any one of these degrees of stature. Antara: What is the interval? When the liberation of souls is continuous without an interval, the minimum of this duration is two instants – samaya – and the maximum is eight instants. The minimum interval (i.e., the time when no one attains liberation) is one instant and the maximum is six months. SaÉkhyā: At the minimum in one instant one soul attains liberation, and at the maximum one hundred and eight souls attain liberation. Alpabahutva: The difference in the numbers of the souls distinguished on the basis of place, and so on, is 'more or less' (alpabahutva). It is as follows. From the standpoint of the present, in the abode of the liberated, there is no 'more or less' in the case of the souls attaining liberation. Now it is considered from the standpoint of the past. The liberated souls on the regional basis are of two kinds, those liberated from their place of birth and those from that to which they have been transported. The souls liberated from the regions to which they are conveyed are less. Those liberated from the regions of their birth are numerable-fold. The regions are divided into the continents of labour, the lands of enjoyment, the oceans, the islets, the upper-world, the lower-world and the middle-world. The souls liberating from the upper world are the least. The souls liberating from the lower world are numerablefold. Those liberating from the middle world are numerablefold. Again, those liberating from the oceans constitute the smallest number. Those liberating from the islets are numerable-fold. This has been described in general. The least of all are those liberating from the Lavaõasamudra. Those liberating from the Kāloda ocean are 417 vè;k;&10 numerablefold. Those liberating from Jambūdvīpa are numerablefold. Those liberating from Dhātakikhaõça are numerablefold. And those liberating from PuÈkaradvīpa are numerablefold. Similarly, the differences with regard to numerical comparison (alpabahutva) relating to time, and so on, must be understood in conformity with the Scripture. 418 Tattvārthasūtra LoxkZioxZlq[kekIrqeuksfHkjk;SZ tSusUae'kkluojkèrlkjHkwrk A lokZFkZflf1⁄4fjfr lf #ikÙkukek rÙokFkZòfÙkjfu'ka eulk izèkk;kZ AA 1 AA  iz'kfLr  rÙokFkZòfÙkeqfnrka fofnrkFkZrÙok% Ük`.ofUr ;s ifjiBfUr p èkeZHkDR;k A gLrs Ñra ijeflf1⁄4lq[kkèra rSeZR;kZejs'ojlq[ks'kq fdefLr okP;e~ AA 2 AA LoxZ vkSj vioxZ (eks{k) ds lq[k dks pkgus okys vk;Z iq#"k ftusUaenso 'kklu :ih vèr esa lkjHkwr bl rÙokFkZòfÙk & tks lokZFkZflf1⁄4 uke ls iz[;kr gS & dks fujUrj eu%iwoZd èkkj.k djsaA This exposition of ultimate reality, the essence of the supreme and immortal teachings of Lord Jina, called Sarvārthasiddhi by the learned, deserves to be contemplated incessantly by the venerable, seeking celestial happiness and eternal bliss of liberation. lc rÙoksa ds tkudkj tks bl rÙokFkZòfÙk dks èkeZHkfDr ls lqurs vkSj i<+rs gSa ekuks mUgksaus ijeflf1⁄4 lq[kkèr dks vius gkFk esa gh dj fy;k gS] fiQj muds fy;s pØorhZ vkSj nsosUae ds lq[k dk rks dguk gh D;k gS! E U L O G Y AA bfr rÙokFkZlw=kkijukeeks{k'kkÐs n'kekss¿è;k;% lekIr% AA ] ] ] ftgksaus vius foey dsoyKku:ih us=k ds }kjk bl fu£ookn ldy rÙokFkZ dk izdk'k fd;k gS] euq";ksa vkSj nsoksa ds }kjk iwftr] vñHkqr~ xq.kksa ls ;qDr] mu ohj Hkxoku~ dks eSa HkfDriwoZd iz.kke djrk gw¡A ;susneizfrgra ldykFkZrÙoeqñ|ksfrra foeydsoyykspusu A HkDR;k reñHkqrxq.ka iz.kekfe ohjekjkUujkejx.k£priknihBe~ AA 3 AA Those who listen to and study with devotion this great commentary describing the true nature of reality have in their palms the final beatitude of supreme attainment. What, then, is there to be said about the happiness of the lords of men and deva! I bow with great devotion to Lord Mahāvīra, who has expounded the entire reality with his infinite knowledge in an indisputable manner, who is endowed with amazing attributes, and who is worshipped by the men and the deva. ] ] ] 419 iz'kfLr O Ascetics Supreme Ācārya Umāsvāmī and Ācārya Pūjyapāda ! You have expounded this Reality of substances with the sole object that the bhavya souls may acquire right faith (samyagdarśana), the basis for treading the excellent path to liberation. With utmost devotion, I apply on my forehead the sacred water that anoints the most worshipful duo of your feet. This concludes Ācārya Umāsvāmī's Tattvārthasūtra, with explanation in English from Ācārya Pūjyapāda's Sarvārthasiddhi, the ultimate exposition of the Reality. 420 Tattvārthasūtra GUI D E T O T RANS L IT ERAT I ON *Devanāgarī IAST v a vk ā b i bZ ī m u mQ ū , e ,s ai vks o vkS au Í Ã va É v% Í d ka [k kha x ga ?k gha Ä ôa p ca N cha t ja > jha ×k ða Devanāgarī IAST V Ça B Çha M ça < çha .k õa r ta Fk tha n da èk dha u na i pa iQ pha c ba Hk bha e ma ; ya j ra Devanāgarī IAST y la o va 'k śa "k Èa l sa *IAST: International Alphabet of Sanskrit Transliteration AE Ò g ha {k kÈa =k tra K jða J śra THE 'TATTVĀRTHASŪTRA' READER A P P E N D I X Chapter-1 lE;Xn'kZuKkupkfj=kkf.k eks{kekxZ% AA1AA samyagdarśanajñānacāritrāõi mokÈamārgaÍ rÙokFkZJ1⁄4kua lE;Xn'kZue~ AA2AA tattvārthaśraddhānaÉ samyagdarśanam rfÂlxkZnfèkxek}k AA3AA tannisargādadhigamādvā izFke vè;k; • 421 rÙokFkZlw=k&ikB rÙokFkZlw=k&ikB thokthokÏocUèklaojfutZjkeks{kkLrÙoe~ AA4AA jīvājīvāsravabandhasaÉvaranirjarāmokÈāstattvam ukeLFkkiukaeO;HkkorLrUU;kl% AA5AA nāmasthāpanādravyabhāvatastannyāsaÍ izek.ku;Sjfèkxe% AA6AA pramāõanayairadhigamaÍ funsZ'kLokfeRolkèkukfèkdj.kfLFkfrfoèkkur% AA7AA nirdeśasvāmitvasādhanādhikaraõasthitividhānataÍ lRla[;k{ks=kLi'kZudkykUrjHkkokYicgqRoSÜÓ AA8AA satsaÉkhyākÈetrasparśanakālāntarabhāvālpabahutvaiśca efrJqrkofèkeu%i;Z;dsoykfu Kkue~ AA9AA matiśrutāvadhimanaÍparyayakevalāni jñānam rRizek.ks AA10AA tatpramāõe vk|s ijks{ke~ AA11AA ādye parokÈam izR;{keU;r~ AA12AA pratyakÈamanyat efr% Lèfr% laKk fpUrk¿fHkfucksèk bR;uFkkZUrje~ AA13AA matiÍ smÃtiÍ saÉjñā cintābhinibodha ityanarthāntaram rfnfUae;kfufUae;fufeÙke~ AA14AA tadindriyānindriyanimittam voxzgsgkok;èkkj.kk% AA15AA avagrahehāvāyadhāraõāÍ cgqcgqfoèkf{kizkfu%l`rkuqDrèkqzok.kka lsrjk.kke~ AA16AA bahubahuvidhakÈiprāniÍsÃtānuktadhruvāõāÉ setarāõām vFkZL; AA17AA arthasya O;×tuL;koxzg% AA18AA vyañjanasyāvagrahaÍ u p{kqjfufUae;kH;ke~ AA19AA na cakÈuranindriyābhyām Jqra efriwo± }Ôusd}kn'kHksne~ AA20AA śrutaÉ matipūrvaÉ dvyanekadvādaśabhedam 422 Tattvārthasūtra HkoizR;;ks¿ofèknsZoukjdk.kke~ AA21AA bhavapratyayo avadhirdevanārakāõām {k;ksi'kefufeÙk% "kM~fodYi% 'ks"kk.kke~ AA22AA kÈayopaśamanimittaÍ ÈaçvikalpaÍ śeÈāõām Ítqfoiqyerh eu%i;Z;% AA23AA Ãjuvipulamatī manaÍparyayaÍ fo'kq1⁄4ÔizfrikrkH;ka rf}'ks"k% AA24AA viśuddhyapratipātābhyaÉ tadviśeÈaÍ fo'kqf1⁄4{ks=kLokfefo"k;sH;ks¿ofèkeu%i;Z;;ks% AA25AA viśuddhikÈetrasvāmiviÈayebhyo avadhimanaÍparyayayoÍ efrJqr;ks£ucUèkks aeO;s"oloZi;kZ;s"kq AA26AA matiśrutyornibandho dravyeÈvasarvaparyāyeÈu :fi"ooèks% AA27AA rūpiÈvavadheÍ rnuUrHkkxs eu%i;Z;L; AA28AA tadanantabhāge manaÍparyayasya loZaeO;i;kZ;s"kq dsoyL; AA29AA sarvadravyaparyāyeÈu kevalasya ,dknhfu HkkT;kfu ;qxinsdfLeÂkprqH;Z% AA30AA ekādīni bhājyāni yugapadekasminnācaturbhyaÍ efrJqrkoèk;ks foi;Z;ÜÓ AA31AA matiśrutāvadhayo viparyayaśca 423 rÙokFkZlw=k&ikB lnlrksjfo'ks"kk|n`PNksiyCèks#UeÙkor~ AA32AA sadasatoraviśeÈādyadÃcchopalabdherunmattavat uSxelaxzgO;ogkjtqZlw=k'kCnlefHk:<SoaHkwrk u;k% AA33AA naigamasaÉgrahavyavahāraÃjusūtraśabdasamabhirūçhaivaÉbhūtā nayāÍ Chapter-2 vkSi'kfed{kkf;dkS HkkokS feJÜÓ thoL; LorÙoekSnf;dikfj.kkfedkS p AA1AA aupaśamikakÈāyikau bhāvau miśraśca jīvasya svatattvamaudayikapāriõāmikau ca nwljk vè;k; • f}uok"Vkn'kSd o'kfrf=kHksnk ;FkkØee~ AA2AA dvinavāÈÇādaśaikaviÉśatitribhedā yathākramam lE;DRopkfj=ks AA3AA samyaktvacāritre Kkun'kZunkuykHkHkksxksiHkksxoh;kZf.k p AA4AA jñānadarśanadānalābhabhogopabhogavīryāõi ca KkukKkun'kZuyCèk;ÜÓrqfL=kf=kiÛÓHksnk% lE;DRopkfj=kla;ekla;ekÜÓ AA5AA jñānājñānadarśanalabdhayaścatustritripańcabhedāÍ samyaktvacāritrasaÉyamāsaÉyamāśca 424 Tattvārthasūtra xfrd"kk; yxfeF;kn'kZukKkukla;rkfl1⁄4ys';kÜÓrqÜÓrqL=;sdSdSdSd"kM~Hksnk% AA6AA gatikaÈāyalińgamithyādarśanājñānāsaÉyatāsiddhaleśyāścatustryekaikaikaikaÈaçbhedaÍ thoHkO;kHkO;Rokfu p AA7AA jīvabhavyābhavyatvāni ca mi;ksxks y{k.ke~ AA8AA upayogo lakÈaõam l f}foèkks¿"VprqHksZn% AA9AA sa dvividho aÈÇacaturbhedaÍ lalkfj.kks eqDrkÜÓ AA10AA saÉsāriõo muktāśca leuLdk¿euLdk% AA11AA samanaskāmanaskāÍ lalkfj.kÐlLFkkojk% AA12AA saÉsāriõastrasasthāvarāÍ ìfFkO;Irstksok;qouLir;% LFkkojk% AA13AA pÃthivyaptejovāyuvanaspatayaÍ sthāvarāÍ }hfUae;kn;Ðlk% AA14AA dvīndriyādayastrasāÍ iÛÓsfUae;kf.k AA15AA pańcendriyāõi f}foèkkfu AA16AA dvividhāni fuòZÙ;qidj.ks aeO;sfUae;e~ AA17AA nirvÃttyupakaraõe dravyendriyam yCè;qi;ksxkS HkkosfUae;e~ AA18AA labdhyupayogau bhāvendriyam 425 rÙokFkZlw=k&ikB Li'kZujlu?kzk.kp{kq%Jks=kkf.k AA19AA sparśanarasanaghrāõacakÈuÍśrotrāõi Li'kZjlxUèko.kZ'kCnkLrnFkkZ% AA20AA sparśarasagandhavarõaśabdāstadarthāÍ JqrefufUae;L; 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lEiz;ksxs rf}iz;ksxk; LèfrleUokgkj% AA30AA ārtamamanojñasya samprayoge tadviprayogāya smÃtisamanvāhāraÍ 453 rÙokFkZlw=k&ikB foijhra euksKL; AA31AA viparītaÉ manojñasya osnuk;kÜÓ AA32AA vedanāyāśca funkua p AA33AA nidānaÉ ca rnfojrns'kfojrizeÙkla;rkuke~ AA34AA tadaviratadeśaviratapramattasaÉyatānām  glk¿ùrLrs;fo"k;laj{k.ksH;ks jkSaeefojrns'kfojr;ks% AA35AA hiÉsā anÃtasteyaviÈayasaÉrakÈaõebhyo raudramaviratadeśaviratayoÍ vkKk¿ik;foikdlaLFkkufop;k; èkE;Ze~ AA36AA ājñā apāyavipākasaÉsthānavicayāya dharmyam 'kqDys pk|s iwoZfon% AA37AA śukle cādye pūrvavidaÍ ijs dsofyu% AA38AA pare kevalinaÍ ìFkDRoSdRofordZlw{efØ;kizfrikfrO;qijrfØ;kfuorhZfu AA39AA pÃthaktvaikatvavitarkasūkÈmakriyāpratipātivyuparatakriyānivartīni =;sd;ksxdk;;ksxk;ksxkuke~ AA40AA tryekayogakāyayogāyogānām ,dkJ;s lfordZohpkjs iwosZ AA41AA ekāśraye savitarkavīcāre pūrve 454 Tattvārthasūtra vohpkja f}rh;e~ AA42AA avīcāraÉ dvitīyam fordZ% Jqre~ AA43AA vitarkaÍ śrutam ohpkjks¿FkZO;×tu;ksxlaØkfUr% AA44AA vīcāro arthavyańjanayogasaÉkrāntiÍ lE;Xn`f"VJkodfojrkuUrfo;kstdn'kZueksg{kidksi'kedksi'kkUreksg{kid& {kh.keksgftuk% Øe'kks¿la[;s;xq.kfutZjk% AA45AA samyagdÃÈÇiśrāvakaviratānantaviyojakadarśanamohakÈapakopaśamakopaśāntamohakÈapakakÈiõamohajināÍ kramaśo asaÉkhyeyaguõanirjarāÍ iqykdcdq'kdq'khyfuxzZUFkLukrdk fuxzZUFkk% AA46AA pulākabakuśakuśīlanirgranthasnātakā nirgranthāÍ la;eJqrizfrlsoukrhFkZ yxysÀ;ksiiknLFkkufodYir% lkè;k% AA47AA saÉyamaśrutapratisevanātīrthalińgaleśyopapādasthānavikalpataÍ sādhyāÍ Chapter-10 eksg{k;kTKkun'kZukoj.kkUrjk;{k;kPp dsoye~ AA1AA mohakÈayājjñānadarśanāvaraõāntarāyakÈayācca kevalam nlok¡ vè;k; • cUèkgsRoHkkofutZjkH;ka d`RLudeZfoizeks{kks eks{k% AA2AA bandhahetvabhāvanirjarābhyāÉ kÃtsnakarmavipramokÈo mokÈaÍ vkSi'kfedkfnHkO;Rokuka p AA3AA aupaśamikādibhavyatvānāÉ ca 455 rÙokFkZlw=k&ikB vU;=kdsoylE;DRoKkun'kZufl1⁄4RosH;% AA4AA anyatrakevalasamyaktvajñānadarśanasiddhatvebhyaÍ rnuUrjewèo± xPNR;kyksdkUrkr~ AA5AA tadanantaramūrdhvaÉ gacchatyālokāntāt iwoZiz;ksxknlaxRokñ cUèkPNsnkÙkFkkxfrifj.kkekPp AA6AA pūrvaprayogādasaÉgatvād bandhacchedāttathāgatipariõāmācca vkfo1⁄4dqykypØoñO;ixrysikykcqonsj.MchtonfXuf'k[kkoPp AA7AA āviddhakulālacakravadvyapagatalepālābuvaderaõçabījavadagniśikhāvacca èkekZfLrdk;kHkkokr~ AA8AA dharmāstikāyābhāvāt {ks=kdkyxfr yxrhFkZpkfj=kizR;sdcq1⁄4cksfèkrKkukoxkgUkkUrj& la[;kYicgqRor% lkè;k% AA9AA kÈetrakālagatilińgatīrthacāritrapratyekabuddhabodhitajñānāvagāhanāntarasaÉkhyālpabahutvataÍ sādhyāÍ ] ] ] n'kkè;k;s ifjfPNUus RkÙokFksZ ifBrs lfr A iQya L;knqioklL; Hkkf"kra eqfuiqÄoS% AAõ The excellent muni have proclaimed that the worthy soul who reads, with understanding, the Tattvārthasūtra, comprising ten chapters, earns the fruit of a day's fasting. 456 Tattvārthasūtra nl vè;k; izek.k rÙokFkZlw=k dk HkyhHkk¡fr ikB vkSj vuqxe djus ls ,d miokl dk iQy izkIr gksrk gS & ,slk Js"B eqfujktksa us dgk gSA As Āchārya Vidyanand writes in the Foreword of Samayasāra, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasāra is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. Āchārya Kundkund's Samayasāra WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-3-X Rs. 350/-  Published: 2012  Hard Bound  Printed on Art Paper  Pages: xvi + 208  Size: 16  22.5 cm English Translation, and Edited by: Vijay K. Jain Foreword by: Āchārya 108 Vidyanand Muni Jhenkpk;Z dqUndqUn fojfpr le;lkj • Prakrit • Hindi • English Sacred Jaina Texts from Vikalp Printers www.vikalpprinters.com 457 Shri Amritchandra Suri's PuruÈārthasiddhyupāya is a matchless Jaina text that deals with the conduct required of the householder (śrāvaka). In no other text that deals with the conduct required of the householder we see the same treatment of complex issues such as the transcendental and the empirical points of view, cause and effect relationships, and injury and non-injury, maintaining throughout the spiritual slant. The basic tenet of Jainism – noninjury or ahiÉsā – has been explained in detail in the book. WITH HINDI AND ENGLISH TRANSLATION ISBN 81-903639-4-8 Rs. 350/-  Published: 2012  Hard Bound  Printed on NS Maplitho Paper  Pages: xvi + 191  Size: 16  22.5 cm Foreword by: Āchārya 108 Vidyanand Muni Shri Amritchandra Suri's PuruÈārthasiddhyupāya Realization of the Pure Self Jh vèrpUaelwjh fojfpr iq#"kkFkZfl1⁄4Ôqik; English Translation, and Edited by: Vijay K. Jain • Sanskrit • Hindi • English 458 ISBN 81-903639-5-6 Rs. 450/DravyasaÉgraha is one of the finest classical Jaina texts, composed by His Holiness Ācārya Nemichandra (circa 10th century CE). It deals primarily with the Realities (tattva) that contribute to world process. The conduct required for attaining the ultimate goal of liberation follows from the knowledge of these Realities. Both, the transcendental and the empirical points of view, have been considered while explaining the nature of substances, souls and non-souls. It will be of much use to scholars worldwide interested in pursuing the study of Jaina epistemology.  Published: 2013  Hard Bound  Printed on NS Maplitho Paper  Pages: xvi + 216  Size: 16  22.5 cm Foreword by: Ācārya 108 Vidyanand Muni With Authentic Explanatory Notes Ācārya Nemichandra's DravyasaÉgraha vkpk;Z usfepUae fojfpr aeO;laxzg English Translation, and Edited by: Vijay K. Jain • Prakrit • Hindi • English 459 Rs. 450/-  Published: 2014  Hard Bound  Printed on NS Maplitho Paper  Pages: xvi + 152  Size: 16  22.5 cm Ācārya Pūjyapāda's IÈÇopadeśa – The Golden Discourse vkpk;Z iwT;ikn fojfpr b"Vksins'k Foreword by: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-6-4 His Holiness Ācārya Pūjyapāda, who graced this earth around 5th century CE, had crafted some valuable gems of Jaina doctrine, including Sarvārthasiddhi and IÈÇopadeśa. Concise but deep in import, IÈÇopadeśa unambiguously establishes the glory of the Self. It is an essential reading for the ascetic. The householder too who ventures to study it stands to benefit much as the work establishes the futility of worldly objects and pursuits, and strengthens right faith, the basis for all that is good and virtuous. • Sanskrit • English 460 Rs. 500/-  Published: 2015  Hard Bound  Printed on NS Maplitho Paper  Pages: xxiv + 220  Size: 16  22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-7-2 Ācārya Samantabhadra's Svayambhūstotra (circa 2nd century CE) is a fine composition in Sanskrit dedicated to the adoration of the Twentyfour Tīrthaôkara, the Most Worshipful Supreme Beings. Through its 143 verses Svayambhūstotra not only enriches reader's devotion, knowledge, and conduct but also frees his mind from blind faith and superstitions. Rid of ignorance and established firmly in right faith, he experiences ineffable tranquility and equanimity. The book has two useful Appendices. Appendix-1 attempts to familiarize the reader with the divisions of empirical time that are used extensively in Jaina cosmology. Appendix-2 provides a glimpse of life stories, adapted from authentic Jaina texts, of the Twenty-four Tīrthaôkara. Ācārya Samantabhadra's Svayambhūstotra – Adoration of The Twenty-four Tīrthaôkara vkpk;Z leUrHkae fojfpr Lo;EHkwLrks=k • Sanskrit • Hindi • English 461 Rs. 500/-  Published: 2016  Hard Bound  Printed on NS Maplitho Paper  Pages: xxiv + 200  Size: 16  22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-8-0 Ācārya Samantabhadra's ĀptamīmāÚsā (Devāgamastotra) Deep Reflection On The Omniscient Lord vkpk;Z leUrHkae fojfpr vkIrehekalk (nsokxeLrks=k) • Sanskrit • Hindi • English ĀptamīmāÚsā by Ācārya Samantabhadra (circa 2nd century CE) starts with a discussion, in a philosophical-cum-logical manner, on the Jaina concept of omniscience and the attributes of the Omniscient. The Ācārya questions the validity of the attributes that are traditionally associated with a praiseworthy deity and goes on to establish the logic of accepting the Omniscient as the most trustworthy and praiseworthy Supreme Being. Employing the doctrine of conditional predications (syādvāda) – the logical expression of reality in light of the foundational principle of non-absolutism (anekāntavāda) – he faults certain conceptions based on absolutism. He finally elucidates correct perspectives on issues including fate and human-effort, and bondage of meritorious (puõya) or demeritorious (pāpa) karmas. 462 Rs. 500/-  Published: 2016  Hard Bound  Printed on NS Paper  Pages: xxiv + 264  Size: 16  22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 81-903639-9-9 Ācārya Samantabhadra's Ratnakaraõçaka-śrāvakācāra – The Jewel-casket of Householder's Conduct vkpk;Z leUrHkae fojfpr jRudj.MdJkodkpkj • Sanskrit • Hindi • English Ācārya Samantabhadra's (circa 2nd century CE) Ratnakaraõçaka-śrāvakācāra, comprising 150 verses, is a celebrated and perhaps the earliest Digambara work dealing with the excellent path of dharma that every householder (śrāvaka) must follow. All his efforts should be directed towards the acquisition and safekeeping of the Three Jewels (ratnatraya), comprising right faith (samyagdarśana), right knowledge (samyagjñāna) and right conduct (samyakcāritra), which lead to releasing him from worldly sufferings and establishing him in the state of supreme happiness. Giving up of the body in a manner that upholds righteousness on the occurrence of a calamity, famine, senescence, or disease, from which there is no escape, is called the vow of sallekhanā. All persons with right faith, the ascetic as well as the householder, look forward to attaining voluntary, passionless death at the appropriate time. The treatise finally describes the eleven stages (pratimā) of the householder's conduct. 463 Rs. 600/-  Published: 2017  Hard Bound  Printed on NS Paper  Pages: xlii + 202  Size: 16  22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 978-81-932726-0-2 Ācārya Pūjyapāda's Samādhitańtram – Supreme Meditation vkpk;Z iwT;ikn fojfpr lekf/ra=ke~ • Sanskrit • Hindi • English Ācārya Pūjyapāda's (circa 5th century CE) Samādhitańtram is a spiritual work consisting of 105 verses outlining the path to liberation for the inspired soul. Living beings have three kinds of soul – the extroverted-soul (bahirātmā), the introverted-soul (antarātmā), and the pure-soul (paramātmā). The one who mistakes the body and the like for the soul is the extroverted-soul (bahirātmā). The extrovertedsoul spends his entire life in delusion and suffers throughout. The one who entertains no delusion about psychic dispositions – imperfections like attachment and aversion, and soul-nature – is the introverted-soul (antarātmā). The knowledgeable introverted-soul disconnects the body, including the senses, from the soul. The one who is utterly pure and rid of all karmic dirt is the pure-soul (paramātmā). Samādhitańtram expounds the method of realizing the pure-soul, the light of supreme knowledge, and infinite bliss. Samādhitańtram answers the vexed question, 'Who am I?' in forceful and outrightly logical manner, in plain words. No one, the ascetic or the householder, can afford not to realize the Truth contained in the treatise, comprehend it through and through, and change his conduct accordingly. 464 Rs. 600/-  Published: 2018  Hard Bound  Printed on Art Paper  Pages: lxi + 345  Size: 16  22.5 cm Divine Blessings: Ācārya 108 Vidyanand Muni Vijay K. Jain By: ISBN 978-81-932726-1-9 Ācārya Kundakunda's Pravacanasāra – Essence of the Doctrine vkpk;Z dqUndqUn fojfpr izopulkj • Prakrit • Sanskrit • Hindi • English Ācārya Kundakunda's (circa 1st century BCE) 'Pravacanasāra' is among the most popular Jaina Scriptures that are studied with great reverence by the ascetics as well as the laymen. Consciousness manifests in form of cognition (upayoga) – purecognition (śuddhopayoga), auspicious-cognition (śubhopayoga) and inauspiciouscognition (aśubhopayoga). Pure-cognition represents conduct without-attachment (vītarāga cāritra). Perfect knowledge or omniscience (kevalajñāna) is the fruit of purecognition (śuddhopayoga). The soul engaged in pure-cognition (śuddhopayoga) enjoys supreme happiness engendered by the soul itself; this happiness is beyond the five senses. Omniscience (kevalajñāna) is real happiness; there is no difference between knowledge and happiness. Delusion (moha), the contrary and ignorant view of the soul about substances, is the cause of misery. The soul with attachment (rāga) toward external objects makes bonds with karmas and the soul without attachment toward external objects frees itself from the bonds of karmas. 465 466 Tattvārthasūtra E P I L O G U E kjkjouruoj k kj My family members have expressed their approval (anumodanā) of my intense involvement in this work through a sweet and thoughtful gesture. They have resolved as under: • Mrs. Manju Jain will undertake pilgrimage to two holy places – Sammed Shikharji and Hastinapur – and gift 5 copies of the book at each place. • Mr. Raghav Chhabra and Mrs. Sonal Jain Chhabra will personally gift 20 copies of the book to Jaina temples and/or muni/āryikā. Tanisha (111⁄2 years) will memorize at least 5 sūtra. Kushagra (8 years) will practice reading aloud passages in English. • Mr. Kishore Jain and Mrs. Malika Jain will personally gift 20 copies of the book to Jaina temples and/or muni/āryikā. – VKJ ] ] ]

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