vkpk;ZJh mekLokeh fojfpr rÙokFkZlw=k Âchârya Umâsvami's Tattvârthsûtra WITH HINDI AND ENGLISH TRANSLATION Edited by: Vijay K. Jain Foreword by: Âchârya 108 Vidyanandji Muniraj ijLijksixzgks thokuke~ ®v glk Jhenkpk;Z mekLokeh&fojfpr rÙokFkZlw=k Âchârya Umâsvami's Tattvârthsûtra WITH HINDI AND ENGLISH TRANSLATION

fodYi fgUnh vuqokn m1⁄4j.k% ^eks{k'kkL=k vFkkZr~ rÙokFkZlw=k* (prqFkZ vkòfÙk) & Jh jkethHkkbZ ek.ksdpUn nks'kh dh xqtjkrh Vhdk dk if.Mr ijes"Bhnkl }kjk fgUnh vuqoknA izdk'kd (fola2028)% Jh fnxEcj tSu Lokè;k; efUnj VaLV] lksux<+ (lkSjk"Va) English translation excerpted from: 'Reality' by Prof. S.A. Jain which is an English translation of Âchârya Pujyapâda's 'Sarvârthasiddhi' – a commentary on Âchârya Umâsvami's 'Tattvârthâdhigama Sûtra' Published (1960) by: Vira Sasana Sangha, 29 Indra Biswas Road, Calcutta-37. Edited by: Vijay K. Jain Âchârya Umâsvami's Tattvârthsûtra WITH HINDI AND ENGLISH TRANSLATION Jhenkpk;Z mekLokeh&fojfpr rÙokFkZlw=k 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 and that a mention is made of the source. ISBN 81-903639-2-1 Rs. 250/Published, in the year 2011, by: Vikalp Printers Anekant Palace, 29 Rajpur Road Dehradun-248001 (Uttarakhand) India E-mail: vikalp_printers@rediffmail.com Tel.: (0135) 2658971 Printed at: Vikalp Printers, Dehradun Edited by: Vijay K. Jain Âchârya Umâsvami's Tattvârthsûtra WITH HINDI AND ENGLISH TRANSLATION F O R E W O R D Â chârya Umâsvami's Tattvârthsûtra with Hindi and English literature translation is of great value to every human being. Right Faith, Right Knowledge, and Right Conduct shall give us true and everlasting happiness. "Live and let others live" should be our motto. The true character of our soul is to help one another. Imparting knowledge to others leads to the influx of virtuous karmas. Humility and modesty determine high status. One should make efforts to give up anger, greed, pride and fearfulness. Violence leads to calamity in this life and thereafter. Charity is the giving of one's wealth to another for mutual benefit. Giving up external and internal attachments shall liberate our soul. All my blessings to this great work, which is deep in thought and simple in expression. Kundkund Bharti New Delhi 2nd January, 2011 Âchârya 108 Vidyanandji Muniraj (v) P R E FA C E Â chârya Umâsvami was the Chief Disciple of Âchârya Kundkund – the most revered Âchârya in the duooama division of the present descending cycle of time, whose works have been possible to document and preserve. Âchârya 1Umâsvami lived in the second century AD. The above cited work states that a special feature of Âchârya Umâsvami's Tattvârthsûtra is that it is the first Jaina scripture written in the Sanskrit language. Most learned and venerable Âchâryas including Shri Pujyapâdasvami, Shri Akalankasvami, and Shri Vidhyanandisvami have written extensive commentaries on Tattvârthsûtra. Sarvârthasiddhi, Râjavârtika, alokavârtika, and Arthaprakâoika are all commentaries on this scripture. The work is of great value for the beginner as well as for the learned. Its composition has great charm. Each Sûtra is composed in least possible words and can easily be memorized. Many Jains recite these Sûtras. In his Foreword to Reality Professor A. Chakravarti writes: Sarvârthasiddhi by Shri Pujyapâda is the oldest extant commentary on Tattvârthâdhigama Sûtra by Shri Umâsvami. It is noted for its depth of thought and simplicity of expression. This famous work is a compendium of all aspects of Jaina Religion and Philosophy. The author's literary skill is evident in the charm and beauty of his style. His mastery of philosophic thought is clear from his lucid exposition of the complex reality. The greatness of the work can be realized from the fact that the great logician, Shri Akalanka Deva, thought it fit to base his well-known 2commentary of Râjavârtika on Sarvârthasiddhi. (vi) (vii) Professor S.A. Jain's comments on the subject matter are equally illuminating: Shri Pujyapâda's Sarvârthasiddhi 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, 3ease and freedom. My endeavour to make a study of Tattvârthsûtra has helped me immensely in my quest for understanding life, and pursuit of happiness. The hardships and afflictions that we have to endure are of our own making. Our deeds, driven by passions, lead to sufferings and reproach in this world and in the next. Virtuous activity alone, which is the cause of merit (puòya), leads to joyous feeling, auspicious life, charming and lustrous physique, and high status. Bread-winning and career-building can at best be tasks in life and not the sole purpose of it. Our ultimate goal is the attainment of the divine attributes, in fullness and perfection, of our souls. We can reach our goal only through the three-fold path of right faith, right knowledge and right conduct. A small effort in the right direction at this stage of our existence as human beings – which is absolutely invaluable – can lead to innumerable years of life endowed with happiness and glory, and ultimately to infinite faith, knowledge, perception, and perfection. There are several authoritative works on the subject which are available in various Jaina temples and libraries. The present book can be a useful starting point for those who would like to delve into the complex issues dealt in Tattvârthsûtra. I make obeisance humble at the worshipful feet of the perfect souls embodied, possessed of infinite knowledge, happiness and power; the perfect souls in nirvana, formless and bodiless, free from all karmic attachment; the masters of adepts in spirituality; the adepts guiding the scholar-ascetics; and the ascetics devoted to the contemplation of self. THE ULTIMATE CONTRIBUTION As the present work was nearing completion, an apprehension started to kindle within me: given my status as a mundane householder, and limited knowledge – like a drop in the ocean – of the issues covered in Tattvârthsûtra, many learned individuals may not find themselves sufficiently enthused to go through the work with right earnest. I thought of showing the final proofs to the Most Learned, Teacher of Teachers, Âchârya 108 Vidyanandji Muniraj at Kundkund Bharti, New Delhi. On a cold December afternoon, I reached Kundkund Bharti and waited on its sprawling lawns for the Muniraj to come out after his routine Samayika (periodical concentration, equanimity). Just before 3.0 p.m., the Muniraj walked out majestically with a white 'pichchi' in his hand. While the others were beset by shivering cold wind, the Muniraj seemed to have conquered the nature by dwelling in the warm house of inner knowledge. I touched the worshipful feet of the Muniraj, he took seat on a wooden stool, and with great nervousness I handed over to him the folder containing the final proofs of the book. His first observation was that the presentation seemed to be attractive and it immediately allayed partially my anxiety. He then read aloud the Mangalacharan, followed by the first Sûtra – lE;Xn'kZuKkupkfj=kkf.k eks{kekxZ% AA The guided that a corollary of this Sûtra – feF;kn'kZuKkupkfj=kkf.k lalkjekxZ% AA Wrong belief, knowledge, and conduct (together) constitute the path to eternal transmigration. should also be reflected upon by all. The Âchârya called for his disciple saint, Upâdhyâya 108 Shri Âchârya (viii) Dehradun December, 2010 Vijay K. Jain 1 In Preface to 'Mokshashâstra arthât Tattvârthsûtra', originally written in Gujarati by Ramjibhai Manekchand Doshi and translated into Hindi by Pandit Parmeshthidas, (Shri Digambar Jain Swadhyaya Mandir Trust, Songarh, Saurashtra, Fourth Edition, 1971, p. 13). 2 Jain, S.A., 'Reality : English Translation of Shri Pujyapâda's Sarvârthasiddhi', (Vira Sasana Sangha, Calcutta-37, 1960). 3 Ibid. 4. Pt. Balbhadra Jain (Ed.), Âchârya Kundkund's Samaysâr, (Kundkund Bharti, 18-B Special Institutional Area, New Delhi-110067, 2006, p. 172). References Pragyasagarji, and asked him to have a look at the proofs. In the meantime, he very kindly handed over to me several of his recent publications, and two different books on Âchârya Kundkund's 4Samaysâr. One was a palm-sized book from which he asked me to reflect upon the following verse – ,nfEg jnks f.kPpa larqê~Bks gksfg f.kPpesnfEg A ,ns.k gksfg frÙkks gksfgfn rqg mÙkea lksWD[ka AA (7-14-206) [O bhavya!] (potential aspirant to liberation), you must always adore this knowledge (Right Knowledge), in it only you must remain contented, and in it only you must remain immersed; you will thus attain supreme bliss. How naturally and incessantly the Âchârya was engaged in the process of purging the soul of everyone who came in contact with him from the mire of karmic matter, with the pure water of Right Knowledge! He acquiesced to write the Foreword for the book. The book was now going to have a 'soul'. His compassion pulled out the emotional sting that was causing me concern. I again touched the pious feet of the Âchârya with my forehead as he went inside. (ix) (x) E D I T O R ' S B I O G R A P H I C A L N O T E Having had his schooling from Mhow and Bhopal in Madhya Pradesh, Vijay K. Jain did his graduation in Electronics Engineering from Institute of Technology, Banaras Hindu University, Varanasi, and Post-Graduation in Management from Indian Institute of Management, Ahmedabad. Mr. Jain had earlier been associated, as a visiting faculty, with the teaching of marketing and entrepreneurship. He is an ExPresident of Dehradun Management Association. He has written/ edited several books: 'Marketing Management for Small Units', 'tSu /eZ & eaxy ifjp;'] 'From IIM-Ahmedabad to Happiness', and ''kqHkKkuksi;ksx', besides publishing many monographs and articles. He is the proprietor of Vikalp Printers, a high-end printing and publishing firm, based in Dehradun. C O N T E N T S PAGEvè;k; & 1 Faith and Knowledge -----------2 vè;k; & 2 The Category of the Living -----------15 vè;k; & 3 The Lower World and the Middle World -----------36 vè;k; & 4 The Celestial Beings -----------51 vè;k; & 5 The Category of the Non-Living -----------66 vè;k; & 6 Influx of Karma -----------80 vè;k; & 7 The Five Vows -----------93 vè;k; & 8 Bondage of Karma -----------113 vè;k; & 9 Stoppage and Shedding of Karma -----------126 vè;k; & 10 Liberation -----------146 (xi) Epilogue -----------152 Index (Hindi) -----------153 Index (English) -----------158 Acknowledgment -----------163 (xii) eks{kekxZL; usrkja HksÙkkja deZHkwHk`rke~A Kkrkja foÜorÙokuka oUns rñxq.kyCèk;sAA I bow to the Lord, the promulgator of the path to 1liberation, the destroyer of mountains of karmas and the knower of the whole of reality, so that I may realize these qualities. 1 mountains: large heaps Jhenkpk;Z mekLokeh&fojfpr rÙokFkZlw=k * eaxykpj.k * eks{kekxZ ds izorZd] deZ:ih ioZrksa ds Hksnd vFkkZr~ u"V djus okys] rFkk fOk'o ds 1⁄4leLr1⁄2 rÙoksa ds tkuus okys 1⁄4vkIr1⁄2 dks muds xq.kksa dh izkfIr ds gsrq eSa iz.kke djrk gw¡ & oUnuk djrk gw¡A ✽ ✽ ✽ Âchârya Umâsvami's Tattvârthsûtra WITH HINDI AND ENGLISH TRANSLATION 1 vFk izFkeks¿è;k;% lE;Xn'kZuKkupkfj=kkf.k eks{kekxZ% AA1AA Right faith, right knowledge, and right conduct (together) constitute the path to liberation. rÙokFkZJ1⁄4kua lE;Xn'kZue~ AA2AA Belief in substances ascertained as they are is right faith. rfÂlxkZnfèkxek}k AA3AA 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 1rÙokFkZJ1⁄4kuao rÙo (oLrq) ds Lo:i lfgr vFkZ&thokfn inkFkks± dh J1⁄4k djuk 1lE;Xn'kZue~o lE;Xn'kZu gSA 1rr~o og lE;Xn'kZu 1fulxkZr~o LoHkko ls 1oko vFkok 1vf/xekr~o nwljs ds mins'kkfn ls mRiUu gksrk gSA vè;k; & 1 2 Faith and Knowledge That (This right faith) is attained by intuition or by acquisition of knowledge. thokthokÏocUèklaojfutZjkeks{kkLrÙoe~ AA4AA (The) soul, (the) non-soul, influx, bondage, stoppage, gradual dissociation and liberation constitute reality. ukeLFkkiukaeO;HkkorLrUU;kl% AA5AA These are installed (in four ways) by name, representation, substance (potentiality) and actual state. 1thokthokÏocU/laojfutZjkeks{kk%o 1tho] 2vtho] 3vkÏo] 4cU/] 5laoj] 6futZjk vkSj 7eks{k & ;g lkr 1rÙoe~o rÙo gaSA 1ukeLFkkiuknzO;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 vè;k; & 1 3 izek.ku;Sjfèkxe% AA6AA Knowledge (of the seven categories) is attained by 1 2means of pramâòa and naya . 1 pramâòa : comprehensive knowledge 2 naya : standpoint 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 funsZ'kLokfeRolkèkuk¿fèkdj.kfLFkfrfoèkkur% AA7AA (Knowledge of the seven categories is attained) by description, ownership, cause, resting place (substratum), duration, and division. 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 lRla[;k{ks=kLi'kZudkykUrjHkkokYicgqRoSÜÓ AA8AA 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 vè;k; & 1 4 (The seven categories are known) also by existence, number (enumeration), place or abode, extent of space (pervasion), time, interval of time, thoughtactivity, and reciprocal comparison. efrJqrkofèkeu%i;Z;dsoykfu Kkue~ AA9AA Knowledge is of five kinds – sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience. efrKku] JqrKku] vof/Kku] eu%i;Z;Kku vkSj dsoyKku ;s ik¡p 1Kkue~o Kku gSaA rRizek.ks AA10AA These (five kinds of knowledge) are the two types of pramâòa (valid knowledge). 1rr~o mijksDr ik¡pksa izdkj ds Kku gh 1izek.kso izek.k (lPps Kku) gaSA vk|s ijks{ke~ AA11AA 1vk|so izkjEHk ds nks vFkkZr~ efrKku vkSj JqrKku 1ijks{ke~o ijks{k izek.k gaSA vè;k; & 1 5 The first two (kinds of knowledge) are indirect (knowledge). izR;{keU;r~ AA12AA The remaining three constitute direct (knowledge). 1vU;r~o 'ks"k rhu vFkkZr~ vof/] eu%i;Z; vkSj dsoyKku 1izR;{ke~o izR;{k izek.k gaSA efr% Lèfr% laKk fpUrk¿fHkfucksèk bR;uFkkZUrje~ AA13AA Sensory cognition, remembrance, recognition, induction, and deduction are synonyms. 1efr%o efr] 1Lèfr%o Lèfr] 1laKko laKk] 1fpUrko fpUrk] 1vfHkfucks/o vfHkfucks/] 1bfro bR;kfn] 1vu o vU; inkFkZ ugha gSa] vFkkZr~ os efrKku ds ukekarj gSA FkkZUrje~ vè;k; & 1 6 rfnfUae;kfufUae;fufeÙke~ AA14AA That is caused by the senses and the mind. 1bfUnz;kfufUnz;o bfUnz;k¡ vkSj eu 1rr~o ml efrKku ds 1fufeÙke~o fufeÙk gSaaA voxzgsgkok;èkkj.kk% AA15AA (The four divisions of sensory knowledge are) apprehension (sensation), speculation, perceptual judgment, and retention. 1voxzg bZgk vok; /kj.kk%o voxzg] bZgk] vok;] vkSj /kj.kk ;g pkj Hksn gaSA cgqcgqfoèkf{kizkfu%l`rkuqDrèkqzok.kka lsrjk.kke~ AA16AA 1cgqo cgqr 1cgqfo/o cgqr izdkj 1f{kizo tYnh 1vfu%l`ro vfu%l`r 1vuqDro vuqDr 1/zqok.kkao /zqo 1lsrjk.kkao muls mYVs Hksnksa ls ;qDr vFkkZr~ ,d] ,dfo/] vf{kiz] fu%l`r] mDr] vkSj v/zqo] bl izdkj ckjg izdkj ds inkFkks± dk voxzg bZgkfn:i Kku gksrk gSA vè;k; & 1 7 vFkZL; AA17AA (These are the attributes) of substances (objects). (The subdivisions of each of these are) more, many kinds, quick, hidden, unexpressed, lasting, and their opposites. mijksDr ckjg vFkok 288 Hksn 1vFkZL;o inkFkZ ds (nzO; ds & oLrq ds) gSaA O;×tuL;koxzg% AA18AA (There is only) apprehension of indistinct things. 1O;×tuL;o vizxV:i 'kCnkfn inkFkks± dk 1voxzg%o ek=k voxzg Kku gksrk gS] bZgkfn rhu Kku ugha gksrsA u p{kqjfufUae;kH;ke~ AA19AA O;×tukoxzg 1p{kq% vfufUae;kH;ke~o us=k vkSj eu ls 1uo ugha gksrkA vè;k; & 1 8 Indistinct apprehension does not arise by means of the eyes and the mind. Jqra efriwo± }Ôusd}kn'kHksne~ AA20AA Scriptural knowledge preceded by sensory knowledge is of two kinds, which are of many and twelve subdivisions. 1Jqre~o JqrKku 1efriwo±o efrKku iwoZd gksrk gS vFkkZr~ efrKku ds ckn gksrk gS] og JqrKku 1}Ôusd}kn'kHksne~o nks] vusd vkSj ckjg Hksnokyk gSA HkoizR;;ks¿ofèknsZoukjdk.kke~ AA21AA Clairvoyance (avadhi) based on birth is possessed by celestial and infernal beings. 1HkoizR;;%o HkoizR;; uked 1vof/%o vof/Kku 1nsoukjdk.kke~o nso vkSj ukjfd;ksa ds gksrk gSA vè;k; & 1 9 {k;ksi'kefufeÙk% "kM~fodYi% 'ks"kk.kke~ AA22AA Clairvoyance from destruction-cum-subsidence (i.e. arising on the lifting of the veil) is of six kinds. It is acquired by the rest (namely human beings and animals). Ítqfoiqyerh eu%i;Z;% AA23AA ajumati and vipulmati are the two kinds of telepathy (manahparyaya). 1{k;ksi'kefufeÙk%o {k;ksi'keuSfeÙkd vof/Kku 1"kMfodYi%o vuqxkeh] vuuqxkeh] o/Zeku] gh;eku] vofLFkr vkSj vuofLFkr & ,sls Ng Hksnokyk gS] vkSj og 1'ks"kk.kke~o euq"; rFkk fr;Z±pksa ds gksrk gSA 1eu%i;Z;%o eu%i;Z;Kku 11⁄2tqefrfoiqyefr%o 1⁄2tqefr vkSj foiqyefr nks izdkj dk gSA fo'kq1⁄4ÔizfrikrkH;ka rf}'ks"k% AA24AA 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 vè;k; & 1 10 The differences between the two are due to purity and infallibility. fo'kqf1⁄4{ks=kLokfefo"k;sH;ks¿ofèkeu%i;Z;;ks% AA25AA Telepathy (manahparyaya) and clairvoyance (avadhi) differ with regard to purity, space, knower and objects. efrJqr;ks£ucUèkks aeO;s"oloZi;kZ;s"kq AA26AA The range of sensory knowledge and scriptural knowledge extends to all the six substances but not to all their modes. 1vof/eu%i;Z;;ks%o vof/ vkSj eu%i;Z;Kku esa 1fo'kqf1⁄4{ks=kLokfefo"k;sH;%o fo'kq1⁄4rk] {ks=k] Lokeh vkSj fo"k; dh vis{kk ls fo'ks"krk gksrh gSA 1efrJqr;ks%o efrKku vkSj JqrKku dk 1fuca/%o fo"k;&lEcU/ 1vloZi;kZ;s"kqo dqN (u fd loZ) i;kZ;ksa ls ;qDr 1aeO;s"kqo tho iqñxykfn loZ nzO;ksa eas gSA vè;k; & 1 11 :fi"ooèks% AA27AA The scope of clairvoyance is that which has form. rnuUrHkkxs eu%i;Z;L; AA28AA The scope of telepathy is the infinitesimal part of the matter ascertained by clairvoyance. loZaeO;i;kZ;s"kq dsoyL; AA29AA Omniscience (kevala jñâna) extends to all entities (substances) and all their modes simultaneously. 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 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 1dsoyL;o dsoyKku dk fo"k;&lEcU/ 1 &i;kZ;s"kqo loZ nzO; vkSj mudh loZ i;kZ; gaS] vFkkZr~ dsoyKku ,d gh lkFk lHkh inkFkks± dks vkSj mudh lHkh i;kZ;ksa dks tkurk gSA loZaeO; vè;k; & 1 12 ,dknhfu HkkT;kfu ;qxinsdfLeÂkprqH;Z% AA30AA From one up to four kinds of knowledge can be possessed simultaneously by a single soul. efrJqrkoèk;ks foi;Z;ÜÓ AA31AA Sensory knowledge, scriptural knowledge and clairvoyance may also be erroneous knowledge. 1,dfLeu~o ,d tho esa 1;qxir~o ,d lkFk 1,dnhfuo ,d ls ysdj 1vkprqH;Z%o pkj Kku rd 1HkkT;kfuo foHkDr djus ;ksX; gSa] vFkkZr~ gks ldrs gSaA 1efrJqrko/;%o efr] Jqr vkSj vof/ ;g rhu Kku 1foi;Z; o foi;Z; Hkh gksrs gSaAÜÓ lnlrksjfo'ks"kk|n`PNksiyCèks#UeÙkor~ AA32AA 1; yC/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 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 n`PNksi vè;k; & 1 13 uSxelaxzgO;ogkjtqZlw=k'kCnlefHk:<SoaHkwrk u;k% AA33AA The figurative, the synthetic, the analytic, the straight, the verbalistic, the conventional and the specific are the standpoints. AA bfr rÙokFkkZfèkxes eks{k'kkÐs izFkeks¿è;k;% AA Owing to the lack of discrimination between the real and the unreal, wrong knowledge is whimsical as that of a lunatic. 1uSxeo uSxe] 1laxzgo laxzg] 1O;ogkjo O;ogkj] 1Ítqlw=ko Ítqlw=k] 1'kCno 'kCn] 1lefHk:<o lefHk:<] 1,oaHkwrko ,oaHkwr & ;g lkr 1u;k%o u; gSaA ✽ ✽ ✽ vè;k; & 1 14 vFk f}rh;ks¿è;k;% vkSi'kfed{kkf;dkS HkkokS feJÜÓ thoL; LorÙoekSnf;dikfj.kkfedkS p AA1AA The distinctive characteristics of the soul are the dispositions (thought-activities) arising from subsidence, destruction, destruction-cumsubsidence of karmas, the rise of karmas, and the inherent nature or capacity of the soul. f}uok"Vkn'kSd o'kfrf=kHksnk% ;FkkØee~ AA2AA 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 ;g ik¡p Hkko 1LorÙoe~o futHkko gSa vFkkZr~ ;g tho ds vfrfjDr nwljs esa ugha gksrsA mijksDr ik¡p Hkko 1;FkkØee~o Øe'k% 1f} uo v"Vkn'k ,d o'kfr f=kHksnk%o nks] uo] vêòkjg] bDdhl vkSj rhu Hksn okys gSaaA vè;k; & 2 15 The Category of the Living lE;DRopkfj=ks AA3AA (The two kinds are) right belief and conduct. Kkun'kZunkuykHkHkksxksiHkksxoh;kZf.k p AA4AA (The nine kinds are) knowledge, perception, gift, gain, enjoyment, re-enjoyment, energy, etc. 1lE;DRoo vkSi'kfed lE;DRo vkSj 1pkfj=kso vkSi'kfed pkfj=k & bl izdkj vkSi'kfedHkko ds nks Hksn gaSA 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 (These are of) two, nine, eighteen, twenty-one, and three kinds respectively. vè;k; & 2 16 (The eighteen kinds are) knowledge, wrong knowledge, perception, and attainment, of four, three, three, and five kinds, and right faith, conduct, and mixed disposition of restraint and non-restraint. xfrd"kk; yxfeF;kn'kZukKkukla;rkfl1⁄4 ys';kÜÓrqÜÓrqL=;sdSdSdSd"kM~Hksnk% AA6AA KkukKkun'kZuyCèk;ÜÓrqfL=kf=kiÛÓHksnk% lE;DRopkfj=kla;ekla;ekÜÓ AA5AA 1Kku vKkuo efr] Jqr] vof/ vkSj eu%i;Z; ;g 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;ekl;ek%o la;ekla;e & bl izdkj {kk;ksi'kfedHkko ds 18 Hksn gaSA vè;k; & 2 17 thoHkO;kHkO;Rokfu p AA7AA (These are) the conditions of existence, the passions, sex, wrong belief, wrong knowledge, nonrestraint, non-attainment of perfection (imperfect disposition), and colouration, which are of four, four, three, one, one, one, one, and six kinds. 1xfro fr;±p] ujd] euq"; vkSj nso & ;g pkj xfr;k¡] 1d"kk;o Øks/] eku] ek;k] yksHk & ;g pkj d"kk;sa] 1 yxo L=khosn] iq#"kosn vkSj uiqladosn & ;g 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 & ;g 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 (The three are) the principle of life (consciousness), capacity for salvation, and incapacity for salvation. 1thoHkO;kHkO;Rokfu po thoRo] HkO;Ro vkSj vHkO;Ro & bl izdkj ikfj.kkfed Hkko ds rhu Hksn gaSA vè;k; & 2 18 mi;ksxks y{k.ke~ AA8AA Consciousness is the differentia (distinctive characteristic) of the soul. 1y{k.ke~o tho dk y{k.k 1mi;ksx%o mi;ksx gSA l f}foèkks¿"VprqHksZn% AA9AA Consciousness is of two kinds. And these in turn are of eight, and four kinds respectively. 1l%o og mi;ksx 1f}fo/%o Kkuksi;ksx vkSj n'kZuksi;ksx ds Hksn ls nks izdkj dk gS] vkSj os Øe'k% 1v"V prq% Hksn%o vkB vkSj pkj Hksn lfgr gSa vFkkZr~ Kkuksi;ksx ds efr] Jqr] vof/] eu%i;Z;] dsoy (;g ik¡p lE;XKku) vkSj dqefr] dqJqr rFkk dqvof/ (;g rhu feF;kKku) bl izdkj vkB Hksn gSaA rFkk n'kZuksi;ksx ds p{kq] vp{kq] vof/ rFkk dsoy bl izdkj pkj Hksn gaSA bl izdkj Kku ds vkB vkSj n'kZu ds pkj Hksn feydj mi;ksx ds dqy ckjg Hksn gSaA vè;k; & 2 19 lalkfj.kks eqDrkÜÓ AA10AA tho 1lalkfj.k%o lalkjh 1po vkSj 1eqDrk%o eqDr & ,sls nks izdkj ds gSaA deZ lfgr thoksa dks lalkjh vkSj deZ jfgr thoksa dks eqDr dgrs gSaA The transmigrating and the emancipated souls. leuLdk¿euLdk% AA11AA (The two kinds of transmigrating souls are those) with and without minds. lalkjh tho 1leuLdk%o eulfgr&lSuh 1veuLdk%o eujfgr&vlSuh] ;ksa nks izdkj ds gSaA lalkfj.kÐlLFkkojk% AA12AA 1lalkfj.k%o lalkjh tho 1=klo =kl vkSj 1LFkkojk%o LFkkoj ds Hksn ls nks izdkj ds gSaaA The transmigrating souls are (of two kinds), the mobile and the immobile beings. vè;k; & 2 20 ìfFkO;Irstksok;qouLir;% LFkkojk% AA13AA 1ìfFkoh vi~ rst% ok;q% ouLir;%o ìFohdkf;d] tydkf;d] vfXudkf;d] ok;qdkf;d vkSj ouLifrdkf;d & ;g ik¡p izdkj ds 1LFkkojk%o LFkkoj tho gSaA (bu thoksa ds ek=k ,d Li'kZu bfUnz; gksrh gSA) Earth, water, fire, air and plants are immobile beings. }hfUae;kn;Ðlk% AA14AA The mobile beings are from the two-sensed beings onwards. 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 iÛÓsfUae;kf.k AA15AA 1bfUnz;kf.ko bfUnz;k¡ 1iÛÓo ik¡p gSaaA The senses are five. vè;k; & 2 21 f}foèkkfu AA16AA (The senses are of) two kinds. lc bfUnz;k¡ 1f}fo/kfuo nzO;sfUnz; vkSj HkkosfUnz; ds Hksn ls nks izdkj dh gaSA fuòZÙ;qidj.ks aeO;sfUae;e~ AA17AA The physical sense consists of accomplishment (of the organ itself) and means or instruments – (its protecting environment). 1fuòZfÙk midj.kso fuòfÙk vkSj midj.k dks 1 e~o nzO;sfUnz; dgrs gSaAaeO;sfUae; yCè;qi;ksxkS HkkosfUae;e~ AA18AA 1yfC/ mi;ksxkSo yfC/ vkSj mi;ksx dks 1 e~o HkkosfUnz; dgrs gaSA HkkosfUae; The psychic sense consists of attainment and consciousness. vè;k; & 2 22 Li'kZujlu?kzk.kp{kq%Jks=kkf.k AA19AA 1Li'kZuo Li'kZu] 1jluo jluk] 1?kzk.ko ukd] 1p{kq%o p{kq vkSj 1Jks=ko dku & ;g ik¡p bfUnz;k¡ gSaA Touch, taste, smell, sight, and hearing (are the senses). Li'kZjlxUèko.kZ'kCnkLrnFkkZ% AA20AA Touch, taste, smell, colour and sound are the objects of the senses. 1Li'kZjlx /o %o Li'kZ] jl] xU/] o.kZ (jaxo] 'kCn & ;g 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 U .kZ'kCnk JqrefufUae;L; AA21AA 1vfufUae;L;o eu dk fo"k; 1Jqre~o JqrKkuxkspj inkFkZ gSa vFkok eu dk iz;kstu JqrKku gSA Scriptural knowledge is the province of the mind. vè;k; & 2 23 ouLiR;Urkukesde~ AA22AA 1ouLifr vUrkuke~o ouLifrdk; ftlds vUr esa gS ,sls thoksa ds vFkkZr~ ìFohdkf;d] tydkf;d] vfXudkf;d] ok;qdkf;d vkSj ouLifrdkf;d thoksa ds 1,de~o ,d Li'kZu bfUnz; gh gksrh gSA Up to the end of plants (there is only) one sense. d`fefiihfydkHkzejeuq";knhukesdSdò1⁄4kfu AA23AA The worm, the ant, the bee, and the man, etc., have each one more sense than the preceding one. 1ÑfefiihfydkHkzej 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 lafKu% leuLdk% AA24AA 1leuLdk%o eulfgr thoksa dks 1laf u%o lSuh dgrs gSaaA K vè;k; & 2 24 The five-sensed beings with minds are called samjñi jîvas. foxzgxrkS deZ;ksx% AA25AA 1foxzgxrkS%o foxzgxfr esa vFkkZr~ u;s 'kjhj ds fy;s xeu esa 1deZ;ksx%o dkeZ.k dk;;ksx gksrk gSA In transit from one body to another, (there is) vibration of the karmic body only. vuqJsf.k xfr% AA26AA Transit (takes place) in rows (straight lines) in space. 1xfr%o tho iqñxyksa dk xeu 1vuqJsf.ko Js.kh ds vuqlkj gh gksrk gSA vfoxzgk thoL; AA27AA 1thoL;o eqDr tho dh xfr 1vfoxzgko oØrk jfgr lh/h gksrh gSA vè;k; & 2 25 foxzgorh p lalkfj.k% izkd~prqH;Z% AA28AA 1lalkfj.k%o lalkjh tho dh xfr 1prqH;Z% izkd~o pkj le; ls ifgys 1foxzgorh po oØrk&eksM+ lfgr rFkk jfgr gksrh gSA The movement of the transmigrating souls is with bend also prior to the fourth instant. The movement of a (liberated) soul is without a bend. ,dle;k¿foxzgk AA29AA Movement without a bend (takes) one instant. 1vfoxzgko eksM+ jfgr xfr 1,dle;ko ,d le; ek=k gh gksrh gS vFkkZr~ mlesa ,d le; gh yxrk gSA ,da }kS =khUok¿ukgkjd% AA30AA foxzgxfr esa 1,da }kS ok rhu~o ,d nks vFkok rhu le; rd 1vukgkjd%o tho vukgkjd jgrk gSA vè;k; & 2 26 For one, two, or three instants (the soul remains) non-assimilative. lEewPNZuxHkksZiiknk tUe AA31AA 1lEewPNZuxHkZmiiknk%o lEewPNZu] xHkZ vkSj miikn rhu izdkj dk 1tUeo tUe gksrk gSA Birth is by spontaneous generation, from the uterus or in the special bed. lfpÙk'khrlaòrk% lsrjk feJkÜÓSd'kLr|ksu;% AA32AA Living matter, cold, covered, their opposites, and their combinations are the nuclei severally. 1lfpÙk 'khr laòrk%o lfpÙk] 'khr] laòr 1lsrjko mlls myVh rhu & vfpÙk] m".k] foòr 1p ,d'k% feJk%o vkSj Øe ls ,d ,d dh feyh gqbZ rhu vFkkZr~ lfpÙkkfpÙk] 'khrks".k vkSj laòrfoòr 1rr~ ;ksu;%o ;s uo tUe;ksfu;k¡ gSaA vè;k; & 2 27 tjk;qtk.Mtiksrkuka xHkZ% AA33AA Uterine birth is of three kinds, umbilical (with a sac covering), incubatory (from an egg), and 1 unumbilical (without a sac covering ). 1tjk;qt v•Mt iksrkukao tjk;qt] v•Mt vkSj iksrt bu rhu izdkj ds thoksa ds 1xHkZ%o xHkZtUe gh gksrk gS vFkkZr~ mu thoksa ds gh xHkZtUe gksrk gSA 1 Some are born with the outer covering of the embryo. Children and calves are born with such outer coverings. The chickens etc. are born from eggs. The young ones of the deer, the cubs, etc. are born without any covering. Their limbs are perfected at the time of birth, and they are immediately active. nsoukjdk.kkeqiikn% AA34AA The birth of celestial and infernal beings is (by 2instantaneous rise) in special beds . 1nsoukjdk.kke~o nso vkSj ukjdh thoksa ds 1miikn%o miikntUe gh gksrk gS vFkkZr~ miikntUe mu thoksa ds gh gksrk gSA 2 The celestial beings are born in box-beds, and the infernal beings in bladders hung from the ceilings of the holes in hell. vè;k; & 2 28 'ks"kk.kka lEewPNZue~ AA35AA The birth of the rest is by spontaneous generation. 1'ks"kk.kkao xHkZ vkSj miikn tUe okys thoksa ds vfrfjDr 'ks"k thoksa ds 1lEew NZue~o lEewPNZu tUe gh gksrk gS vFkkZr~ lEewPNZu tUe 'ks"k thoksa ds gh gksrk gSA P vkSnkfjdoSfØf;dkgkjdrStldkeZ.kkfu 'kjhjkf.k AA36AA 1vkSnkfjd oSfØf;d vkgkjd rStl dkeZ.kkfuo vkSnkfjd] oSfØf;d] vkgkjd] rStl vkSj dkeZ.k 1'kjhjkf.ko ;g ik¡p 'kjhj gaSA The gross, the transformable, the projectable or assimilative, the luminous (electric), and the karmic are the five types of bodies. ija ija lw{ee~ AA37AA ifgys 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 lw{e] oSfØf;d dh vis{kk vkgkjd lw{e] vkgkjd dh vis{kk rStl lw{e] vkSj rStl dh vis{kk ls dkeZ.k 'kjhj lw{e gksrk gSA vè;k; & 2 29 izns'krks¿la[;s;xq.ka izkd~rStlkr~ AA38AA Prior to the luminous body, each has innumerable times the number of space-points of the previous one. 1izns'kr%o izns'kksa dh vis{kk ls 1rStlkr~ izkd~o rStl 'kjhj ls ifgys ds 'kjhj 1vla[;s;xq o vla[;kr~xqus gSaaA.ka (The bodies are) more and more subtle successively. vuUrxq.ks ijs AA39AA The last two have infinite fold (space-points). 1ijso 'ks"k nks 'kjhj 1vuUrxq.kso vuUrxqus ijek.kq (izns'k) okys gSa vFkkZr~ vkgkjd 'kjhj dh vis{kk vuUrxqus izns'k rStl 'kjhj esa gksrs gSa vkSj rStl 'kjhj dh vis{kk vuUrxqus izns'k dkeZ.k 'kjhj eas gksrs gSaaA vizrh?kkrs AA40AA rStl vkSj dkeZ.k ;s nksuksa 'kjhj 1vizrh?kkrso vizrh?kkr vFkkZr~ ck/k jfgr gSaaA vè;k; & 2 30 (The last two are) without impediment. vukfnlEcUèks p AA41AA (These are of) beginning-less association also. 1po vkSj ;g nksuksa 'kjhj 1vukfnlEcU/so vkRek ds lkFk vukfndky ls lEcU/ okys gSaaA loZL; AA42AA (These two are associated) with all. ;s rStl vkSj dkeZ.k 'kjhj 1loZL;o lc lalkjh thoksa ds gksrs gSaaA rnknhfu HkkT;kfu ;qxinsdfLeÂkprqH;Z% AA43AA 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 vè;k; & 2 31 Commencing with these, up to four bodies can be had simultaneously by a single soul. fu#iHkksxeUR;e~ AA44AA The last is not the means of enjoyment. 1vUR;e~o vUr dk dkeZ.k 'kjhj 1fu#iHkksxe~o miHkksx jfgr gksrk gSA xHkZlEewPNZutek|e~ AA45AA The first is of uterine birth and spontaneous generation. 1xHkZo xHkZ 1lEewPNZute~o vkSj lEewPNZu tUe ls mRiÂ gksus okyk 'kjhj 1vk|ao ifgyk & vkSnkfjd 'kjhj dgykrk gSA vkSiikfnda oSfØf;de~ AA46AA 1vkSiikfndao miikntUe okys vFkkZr~ nso vkSj ukjfd;ksa ds 'kjhj 1oSfØf;de~~o oSfØf;d gksrs gSaaA The transformable body originates by birth in special beds. vè;k; & 2 32 yfCèkizR;;a p AA47AA Attainment is also the cause (of its origin). oSfØf;d 'kjhj 1yfC/izR;;a po yfC/&uSfefÙkd Hkh gksrk gSA rStlefi AA48AA The luminous body also (is caused by attainment). 1rStle~o rStl 'kjhj 1vfio Hkh yfC/&uSfefÙkd gSA 'kqHka fo'kq1⁄4eO;k?kkfr pkgkjda izeÙkla;rL;So AA49AA The projectable body, which is auspicious and pure and without impediment, originates in the saint of the sixth stage only. 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 gSA 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 vè;k; & 2 33 ukjdlEew£PNuks uiqaldkfu AA50AA The infernal beings and the spontaneously generated are of the neuter sex. 1ukjdlEew£PNukso ukjdh vkSj lEewPNZu tUe okys 1uiqaldkfuo uiqald gksrs gSaaA u nsok% AA51AA The celestial beings are not (of neuter sex). 1nsok%o nso 1uo uiqald ugha gksrs] vFkkZr~ nsoksa ds iq#"k yx vkSj nsfo;ksa ds L=kh yx gksrk gSA 'ks"kkfÐosnk% AA52AA The rest are of three sexes (signs). 1'ks"kk%o 'ks"k ds xHkZt euq"; vkSj fr;±p 1f=kosnk%o rhuksa osn okys gksrs gSaA vè;k; & 2 34 vkSiikfndpjeksÙkensgkla[;s;o"kkZ;q"kks¿uioR;kZ;q"k% AA53AA The lifetime of beings born in special beds, those with final, superior bodies and those of innumerable years, cannot be cut short. 1vkSiikfndo miikn tUeokys nso vkSj ukjdh] 1pje mÙke 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 AA bfr rÙokFkkZfèkxes eks{k'kkÐs f}rh;ks¿è;k;%AA ✽ ✽ ✽ vè;k; & 2 35 vFk r`rh;ks¿è;k;% jRu'kdZjkokyqdkiadèkwereksegkre%izHkkHkwe;ks ?kukEcqokrkdk'kizfr"Bk% lIrkèkks¿èk% AA1AA The lower world consists of seven earths* one below the other, surrounded by three kinds of air and space. rklq  =k'kRiÛÓ o'kfriÛÓn'kn'kf=kiÛÓksuSdujd& 'krlgÏkf.k iÛÓ pSo ;FkkØee~ AA2AA v/ksyksd esa jRuizHkk] 'kdZjkizHkk] okyqdkizHkk] iadizHkk] /weizHkk] reizHkk vkSj egkreizHkk & ;s lkr Hkwfe;k¡ gSa vkSj Øe ls uhps&uhps ?kuksnf/okroy;] ?kuokroy;] ruqokroy; rFkk vkdk'k dk vk/kj gSA mu ìfFo;ksa esa Øe ls igyh ìFoh 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 * Ratna, aarkarâ, Vâlukâ, Pañka, Dhûma, Tamah and Mahâtamah – the word prabhâ is taken with each of these. vè;k; & 3 36 The Lower World and the Middle World In these (earths) there are thirty hundred thousand, twenty-five hundred thousand, fifteen hundred thousand, ten hundred thousand, three hundred thousand, one hundred thousand less five and only five infernal abodes, respectively. ukjdk fuR;k'kqHkrjys';kifj.kkensgosnuk& fofØ;k% AA3AA The thought-colouration, environment, body, suffering, and shape of body (or deeds) are incessantly more inauspicious in succession among the infernal beings. ukjdh tho lnSo gh vR;Ur v'kqHk ys';k] ifj.kke] 'kjhj] osnuk vkSj fofØ;k dks /kj.k djrs gaSA ijLijksnhfjrnq%[kk% AA4AA ukjdh tho ijLij ,d&nwljs dks nq%[k mRiÂ djrs gSa (& os dqÙks dh Hkkafr ijLij yM+rs gaS)A They cause pain and suffering to one another. vè;k; & 3 37 lafDy"Vklqjksnhfjrnq%[kkÜÓ izkd~prqF;kZ% AA5AA Pain is also caused by the incitement of malevolent asurkumâras prior to the fourth earth. vkSj mu ukjfd;kasa ds pkSFkh ìFoh ls ifgys&ifgys (vFkkZr~ rhljh ìFoh i;ZUr) vR;Ur lafDy"V ifj.kke ds /kjd vEc&vEcfj"k vkfn tkfr ds vlqjdqekj nsoksa ds }kjk nq%[k ikrs gSa vFkkZr~ vEc&vEcfj"k 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 rs"osdf=klIrn'klIrn'k}k o'kfr=k; L=k'kRlkxjksiek lÙokuka ijk fLFkfr% AA6AA In these infernal regions the maximum duration of life of the infernal beings is one, three, seven, ten, seventeen, twenty-two, and thirty-three sâgaropamas. mu ujdksa ds ukjdh thoksa dh mRÑ"V vk;qfLFkfr Øe ls ifgys esa ,d lkxj] nwljs esa rhu lkxj] rhljs eas lkr lkxj] pkSFks eas nl lkxj] ik¡posa eas l=kg lkxj] Nêòs esa ckbZl lkxj vkSj lkrosa esa rsarhl lkxj gSA vè;k; & 3 38 tEcw}hiyo.kksnkn;% 'kqHkukekuks }hileqaek% AA7AA Jambûdvîpa, Lavaòoda, and the rest are the continents and the oceans with auspicious names. bl eè;yksd eas vPNs&vPNs uke okys tEcw}hi bR;kfn }hi] vkSj yo.kleqnz bR;kfn leqnz gaSA f}£}£o"dEHkk% iwoZiwoZifj{ksfi.kks oy;kÑr;% AA8AA (These) are of double the diameter of the preceding ones and circular in shape, each encircling the immediately preceding one. izR;sd }hi&leqnz nwus&nwus foLrkj okys vkSj ifgys&ifgys ds }hi&leqnzksa dks ?ksjs gq, pwM+h ds vkdkj okys gSaaA rUeè;s es#ukfHkòZÙkks ;kstu'krlgÏfo"dEHkks tEcw}hi% AA9AA mu lc }hi&leqnzksa ds chp esa tEcw}hi gS] mldh ukfHk ds leku lqn'kZu es# gS] rFkk tEcw}hi Fkkyh ds leku xksy gS vkSj ,d yk[k ;kstu mldk foLrkj gSA vè;k; & 3 39 In the middle of these oceans and continents is Jambûdvîpa, which is round and which is one hundred thousands yojanas in diameter. Mount Meru is at the centre of this continent like the navel in the body. HkjrgSeorgfjfonsgjE;dgSj.;orSjkoro"kkZ% {ks=kkf.k AA10AA Bharata, Haimavata, Hari, Videha, Ramyaka, Hairaòyavata, and Airâvata are the seven regions. bl tEcw}hi esa Hkjr] gSeor] gfj] fonsg] jE;d] gSj.;or vkSj ,sjkor & ;s lkr {ks=k gSaA rf}Hkkftu% iwokZijk;rk fgeoUegkfgeofÂ"kèkuhy& #fDef'k[kfj.kks o"kZèkjioZrk% AA11AA mu lkr {ks=kksa dk foHkkx djus okys iwoZ ls if'pe rd yEcs 1& fgeor~] 2& egkefgeor~] 3& fu"k/] 4& 5& #fDe vkSj 6& f'k[kfju~ & ;s Ng o"kZ/j&dqykpy ioZr gSaA (o"kZ3⁄4{ks=k) uhy] The mountain chains Himavan, Mahâhimavan, Nioadha, Nîla, Rukmi, and aikhari, running east to west, divide these regions. vè;k; & 3 40 gsektqZuriuh;oSMw;Zjtrgsee;k% AA12AA They are of golden, white, like purified gold, blue, silvery, and golden in colour. Åij dgs x;s ioZr Øe ls 1& Lo.kZ] 2& pk¡nh] 3& rik;k lksuk] 4& oSMw;Z (uhy) ef.k] 5& pk¡nh vkSj 6& Lo.kZ tSls jax ds gSaA ef.kfofp=kikÜokZ mifj ewys p rqY;foLrkjk% AA13AA The sides (of these mountains) are studded with various jewels, and the mountains are of equal width at the foot, in the middle and at the top. bu ioZrksa dk rV fp=k&fofp=k ef.k;kasa dk gS vkSj Åij&uhps rFkk eè; esa ,d leku foLrkj okyk gSA iÁegkiÁfrfx×Nds'kfjegkiq.Mjhdiq.Mjhdk ßnkLrs"kkeqifj AA14AA bu ioZrksa ds Åij Øe ls 1& iÁ] 2& egkiÁ] 3& frfx×N] 4& ds'kfj] 5& egkiq.Mjhd vkSj 6& iq.Mjhd uke ds ßn&ljksoj gSaA vè;k; & 3 41 Padma, Mahâpadma, Tigiñcha, Keoari, Mahâpundarîka, and Pundarîka are the lakes on the tops of these (mountains). izFkeks ;kstulgÏk;keLrn1⁄4Zfo"dEHkks ßn% AA15AA The first lake is 1,000 yojanas in length and half of it in breadth. ifgyk iÁ ljksoj ,d gtkj ;kstu yEck vkSj yEckbZ ls vk/k vFkkZr~ ik¡p lkS ;kstu pkSM+k gSA n'k;kstukoxkg% AA16AA The depth is ten yojanas. ifgyk ljksoj n'k ;kstu voxkg (xgjkbZ) okyk gSA rUeè;s ;kstua iq"dje~ AA17AA In the middle of this first lake, there is a lotus of the size of one yojana. mlds chp esa ,d ;kstu foLrkj okyk dey gSA vè;k; & 3 42 rñf}xq.kf}xq.kk ßnk% iq"djkf.k p AA18AA The lakes as well as the lotuses are of double the magnitude. vkxs ds ljksoj rFkk dey ifgys ds ljksojksa rFkk deyksa ls Øe ls nwus&nwus foLrkj okys gaSA rfÂokflU;ks nsO;% Jhsshèk`frdh£rcqf1⁄4y{E;% iY;ksiefLFkr;% llkekfudikfj"kRdk% AA19AA In these lotuses live the nymphs called arî, Hrî, Dhoti, Kîrti, Buddhi and Lakomî, whose lifetime is one palya and who live with Sâmânikas and Pârioatkas. ,d iY;ksie vk;q okyh vkSj lkekfud rFkk ikfj"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 xaxkflUèkqjksfgaeksfgrkL;kgfj1⁄4fjdkUrklhrklhrksnk& ukjhujdkUrklqo.kZ:I;dwykjDrkjDrksnk% lfjrLrUeè;xk% AA20AA vè;k; & 3 43 The Gangâ, the Sindhu, the Rohit, the Rohitâsyâ, the Harit, the Harikântâ, the Sîtâ, the Sîtodâ, the Nâri, the Narakântâ, the Suvaròakûlâ, the Rûpyakûlâ, the Raktâ, and the Raktodâ are the rivers flowing across these regions. (Hkjr esa) xaxk]  l/q] (gSeor eas) jksfgr] jksfgrkL;k] (gfj{ks=k esa) gfjr~] gfjdkUrk] (fonsg esa) lhrk] lhrksnk] (jE;d~ esa) ukjh] ujdkUrk] (gSj.;or~ esa) Lo.kZdwyk] :I;dwyk vkSj (,sjkor esa) jDrk] jDrksnk] bl izdkj Åij dgs gq, lkr {ks=kksa esa pkSng ufn;k¡ chp esa cgrh gSaaA };ks}Z;ks% iwokZ% iwoZxk% AA21AA The first of each pair flows eastwards. (;s pkSng ufn;k¡ nks ds lewg eass ysuk pkfg;s) gj ,d nks ds lewg esa ls igyh unh iwoZ dh vksj cgrh gS (vkSj ml fn'kk ds leqnz esa feyrh gS)A 'ks"kkLRoijxk% AA22AA ckdh jgh lkr ufn;k¡ if'pe dh vksj tkrh gSa (vkSj ml rjiQ ds leqnz esa feyrh gSa)A vè;k; & 3 44 The rest are the western rivers. prqnZ'kunhlgÏifjòrk xaxkflUèokn;ks u|% AA23AA The Gangâ, the Sindhu, etc. are rivers having 14,000 tributaries. xaxk&flU/q vkfn ufn;ksa ds ;qxy pkSng gtkj lgk;d ufn;ksa ls f?kjs gq, gaSA Hkjr% "kM~ o'kfriÛÓ;kstu'krfoLrkj% "kV~pSdksu o'kfrHkkxk ;kstuL; AA24AA Hkjr {ks=k dk foLrkj] ik¡p lkS NCchl ;kstu vkSj ,d ;kstu ds mÂhl Hkkxksa eas ls 6 Hkkx vf/d gSA Bharata is 526 6 19 yojanas in width. rñf}xq.kf}xq.kfoLrkjk o"kZèkjo"kkZ fonsgkUrk% AA25AA fonsg{ks=k rd ds ioZr vkSj {ks=k Hkjr{ks=k ls nwus&nwus foLrkj okys gSaaA The mountains and the regions are double in width up to Videha. vè;k; & 3 45 mÙkjk nf{k.krqY;k% AA26AA Those in the north are equal to those in the south. fonsg {ks=k ls m j ds rhu ioZr vkSj rhu {ks=k] nf{k.k ds ioZr vkSj {ks=kksa ds leku foLrkj okys gSaaA Ùk HkjrSjkor;ksòZf1⁄4ssklkS "kV~le;kH;keqRl£i.;ol£i.khH;ke~ AA27AA In Bharata and Airâvata there is rise and fall (regeneration and degeneration) during the six periods of the two aeons of regeneration and degeneration. Ng dkyksa ls ;qDr mRl£i.kh vkSj vol£i.kh ds }kjk Hkjr vkSj ,sjkor {ks=k esa thoksa ds vuqHkokfn dh òf1⁄4&gkfu gksrh jgrh gSA rkH;keijk Hkwe;ks¿ofLFkrk% AA28AA Hkjr vkSj ,sjkor {ks=k dks NksM+dj nwljs {ks=kksa esa ,d gh voLFkk jgrh gS & muesa dky dk ifjorZu ugha gksrkA The regions other than these are stable. vè;k; & 3 46 ,df}f=kiY;ksiefLFkr;ks gSeordgkfjo"kZdnSodqjodk% AA29AA gSeord] gkfjo"kZd vkSj nsodq# (fonsg{ks=k ds vUrxZr ,d fo'ks"k LFkku) ds euq";] fr;±p Øe ls ,d iY;] nks iY; vkSj rhu iY; dh vk;q okys gksrs gSaA The human beings in Haimvata, Hari and Devakuru are of one, two and three palyas respectively. rFkksÙkjk% AA30AA The condition is the same in the north. mÙkj ds {ks=kksa esa jgus okys euq"; Hkh gSeordkfnd ds euq";ksa ds leku vk;q okys gksrs gSaA fonsgs"kq l...;s;dkyk% AA31AA In Videhas the lifetime is numerable years. fonsg {ks=kksa esa euq"; vkSj fr;±pksa dh vk;q la[;kr o"kZ dh gksrh gSA vè;k; & 3 47 HkjrL; fo"dEHkks tEcw}hiL; uofr'krHkkx% AA32AA Hkjr {ks=k dk foLrkj tEcw}hi ds ,d lkS uOosok¡ (190) Hkkx ds cjkcj gSA The width of Bharata is one hundred and ninetieth 1 190( ) part of that of Jambûdvîpa. f}/kZrdh[k.Ms AA33AA In Dhâtakikhanda it is double. /krdh[k M uke ds nwljs }hi esa {ks=k] dqykpy] es#] unh bR;kfn lc inkFkks± dh jpuk tEcw}hi ls nwuh&nwuh gSA . iq"djk1⁄4sZ p AA34AA In the (nearest) half of Puokaradvîpa also. iq"djk1⁄4Z }hi esa Hkh lc jpuk tEcw}hi dh jpuk ls nwuh&nwuh gSA vè;k; & 3 48 izkÄ~ekuq"kksÙkjkUeuq";k% AA35AA (There are) human beings up to Mânuoottara. 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 vk;kZ EysPNkÜÓ AA36AA The civilized people and the barbarians. vk;Z vkSj EysPN ds Hksn ls euq"; nks izdkj ds gSaA HkjrSjkorfonsgk% deZHkwe;ks¿U;=knsodq:Ùkjdq#H;% AA37AA Bharata, Airâvata, and Videha excluding Devakuru and Uttarakuru, are the regions of labour. ik¡p es# lEcU/h ik¡p Hkjr] ik¡p ,sjkor] nsodq# rFkk mÙkjdq# ;s nksuksa NksM+dj ik¡p fonsg] bl izdkj v<+kbZ }hi esa dqy iUnzg deZHkwfe;k¡ gaSA vè;k; & 3 49 ùfLFkrh ijkijs f=kiY;ksiekUreqZgwrsZ AA38AA The maximum and the minimum periods of lifetime of human beings are three palyas and antarmuhûrta. euq";ksa dh mRÑ"V fLFkfr rhu iY; vkSj t?kU; fLFkfr vUreqZgwrZ dh gSA fr;ZX;ksfutkuka p AA39AA These are the same for the animals. fr;±pksa dh vk;q dh mRÑ"V rFkk t?kU; fLFkfr mruh gh (euq";ksa ftruh) gSA AA bfr rÙokFkkZfèkxes eks{k'kkÐs r`rh;ks¿è;k;% AA ✽ ✽ ✽ vè;k; & 3 50 vFk prqFkksZ¿è;k;% nsokÜÓrq£.kdk;k% AA1AA The celestial beings are of four orders (classes). vkfnrfÐ"kq ihrkUrys';k% AA2AA nso pkj lewg okys gSa] vFkkZr~ nsoksa ds pkj Hksn gSa & 1Hkouoklh] 2O;Urj] 3T;ksfr"kh] 4 oSekfudA ifgys ds rhu fudk;ksa esa ihr rd] vFkkZr~ Ñ".k] uhy] dkiksr vkSj ihr & ;s pkj ys';k,¡ gksrh gSaA The colouration of thought of the first three classes is up to yellow. n'kk"ViÛÓ}kn'kfodYik% dYiksiiÂi;ZUrk% AA3AA dYiksiiÂ (lksygosa LoxZ rd ds nso) i;ZUr bu pkj izdkj ds nsoksa ds Øe ls n'k] vkB] ik¡p vkSj ckjg Hksn gSaA They are of ten, eight, five and twelve classes up to the Heavenly beings (kalpavâsis). vè;k; & 4 51 The Celestial Beings 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), his Equal, the Minister, the courtiers, the bodyguards, the police, the army, the citizens, the servants, and the menials. =kk; L=k'kyksdikyoT;kZ O;UrjT;ksfr"dk% AA5AA The Peripatetic and the Stellar devas are without the ministers and the police. Åij dgs gq, pkj izdkj ds nsoksa esa gj ,d ds n'k Hksn gSa%& 1bUnz] 2lkekfud] 3- =kk; Ð ] 4ikfj"kñ] 5vkRej{k] 6yksdiky] 7vuhd] 8izdh.kZd] 9vkfHk;ksX; vkSj 10fdfYof"kdA 'k Åij tks n'k Hksn dgs gSa mueas ls =kk; Ð vkSj yksdiky & ;s Hksn O;Urj vkSj T;ksfr"kh nsokasa esa ugha gksrs vFkkZr~ muesa nks Hksnksa dks NksM+dj ckdh ds vkB Hksn gksrs gSaA 'k vè;k; & 4 52 iwoZ;ks}hZUaek% AA6AA In the first two orders there are two lords. dk;izohpkjk vk ,s'kkukr~ AA7AA Up to Aioâna Kalpa they enjoy copulation. Hkouoklh vkSj O;Urjksa esa izR;sd Hksn esa nks&nks bUnz gksrs gSaA bZ'kku LoxZ rd ds nso (vFkkZr~ Hkouoklh] O;Urj] T;ksfr"kh vkSj ifgys rFkk nwljs LoxZ ds nso) euq";ksa dh Hkk¡fr 'kjhj ls dke&lsou djrs gSaaA 'ks"kk% Li'kZ:i'kCneu%izohpkjk% AA8AA The others derive pleasure by touch, sight, sound and thought. 'ks"k LoxZ ds nso] nsfo;ksa ds Li'kZ ls] :i ns[kus ls] 'kCn lquus ls vkSj eu ds fopkjkas ls dke&lsou djrs gSaA vè;k; & 4 53 The rest are without sexual desire. Hkouokfluks¿lqjukxfo|qRlqi.kkZfXuokrLrfurksnfèk& }hifnDdqekjk% AA10AA The Residential devas comprise Asura, Nâga, Vidyut, Suparòa, Agni, Vâta, Stanita, Udadhi, Dvîpa and Dikkumâras. Hkouoklh nsoksa ds n'k Hksn gSa%& 1vlqjdqekj] 2ukxdqekj] 3fo|qr~dqekj] 4lqi.kZdqekj] 5vfXudqekj] 6okrdqekj] 7Lrfurdqekj] 8mnf/dqekj] 9- }hidqekj vkSj 10fnDdqekjA O;Urjk% fdÂjfdEiq#"kegksjxxUèkoZ;{kjk{klHkwr& fi'kkpk% AA11AA ijs¿izohpkjk% AA9AA lksygosa LoxZ ls vkxs ds nso dke&lsou jfgr gSaA (muds dkesPNk mRiÂ gh ugha gksrh rks fiQj mlds izfrdkj ls D;k iz;kstu\) vè;k; & 4 54 The Peripatetic devas comprise Kinnara, Kimpuruoa, Mahoraga, Gandharva, Yakoa, Râkoasa, Bhûta, and Pioâca classes. O;Urj nsoksa ds vkB Hksn gaS& 1fdÂj] 2fdEiq#"k] 3egksjx] 4xU/oZ] 5- ;{k] 6jk{kl] 7Hkwr vkSj 8fi'kkpA T;ksfr"dk% lw;kZpUaeelkS xzgu{k=kizdh.kZdrkjdkÜÓ AA12AA The Stellar (luminary) devas comprise the sun, the moon, the planets, the constellations, and the scattered stars. T;ksfr"kh nsoksa ds ik¡p Hksn gSa& 1lw;Z] 2pUnzek] 3xzg] 4u{k=k vkSj 5izdh.kZd rkjsA es#iznf{k.kk fuR;xr;ks ùyksds AA13AA In the human region they are characterized by incessant motion around Meru. Åij dgs gq, T;ksfr"kh nso es# ioZr dh iznf{k.kk nsrs gq, euq";yksd esa ges'kk xeu djrs gaSA vè;k; & 4 55 rRd`r% dkyfoHkkx% AA14AA The divisions of time are caused by these. ?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 cfgjofLFkrk% AA15AA They are stationary outside. euq";yksd (v<+kbZ }hi) ds ckgj ds T;ksfr"kh nso fLFkj gaSA oSekfudk% AA16AA The Heavenly beings (Vaimânikâh). vc oSekfud nsoksa dk o.kZu izkjEHk djrs gSaA dYiksiiÂk% dYikrhrkÜÓ AA17AA oSekfud nsoksa ds nks Hksn gSa & 1dYiksiiÂ vkSj 2dYikrhrA vè;k; & 4 56 1 Those born in the kalpas and beyond the kalpas. 1 The kalpas are the habitations of devas from Saudharma prior to Graiveyakas. Refer to sutra 19 and 23. mi;qZifj AA18AA One above the other. lksyg LoxZ ds vkB ;qxy] uo xzSos;d] uo vuqfn'k vkSj ik¡p vuqÙkj] ;s lc foeku Øe ls Åij&Åij gSaA 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 lkS/eZ&bZ'kku] lkuRdqekj&ekgsUnz] czã&cãksÙkj] ykUro&dkfi'] 'kqØ&egk'kqØ] 'krkj&lgÏkj bu Ng ;qxyksa ds ckjg Loxks± eas] vkur&izk.kr bu nks Loxks± esa] vkj.k&vP;qr bu nks Loxks± esa] uo xzSos;d foekuksa esa] uo vuqfn'k foekuksa esa vkSj fot;] oSt;Ur] t;Ur] vijkftr rFkk lokZFkZflf1⁄4 bu ik¡p vuqÙkj foekuksa esa oSekfud nso jgrs gSaA vè;k; & 4 57 In Saudharma, Aioâna, Sânatkumâra, Mâhendra, Brahma, Brahmottara, Lântava, Kâpiotha, aukra, Mahâoukra, aatâra, Sahasrâra, in Ânata, Prâòata, Âraòa, Acyuta, in Navagraiveyakas, in Vijaya, Vaijayanta, Jayanta, Aparâjita and in Sarvârthasiddhi also. fLFkfrizHkkolq[k|qfrys';kfo'kq1⁄4hfUae;kofèk& fo"k;rks¿fèkdk% AA20AA There is increase with regard to the lifetime, power, happiness, brilliance, purity in thoughtcolouration, capacity of the senses, and range of clairvoyance. 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 foekuksa esa (oSekfud nsoksa ds) vf/d gaSA xfr'kjhjifjxzgkfHkekurks ghuk% AA21AA xfr] 'kjhj] ifjxzg vkSj vfHkeku dh vis{kk ls Åij&Åij ds oSekfud nso ghu&ghu gksrs gSaA vè;k; & 4 58 (But) there is decrease with regard to motion, stature, attachment, and pride. ihriÁ'kqDyys';k f}f=k'ks"ks"kq AA22AA In two, three and the rest (they are of) yellow, rose (pink) and white thought-complexions. nks ;qxyksa eas ihr] rhu ;qxyksa esa iÁ vkSj ckdh ds lc foekuksa esa 'kqDy&ys';k gksrh gSA izkXxzSos;dsH;% dYik% AA23AA Prior to Graiveyakas are the kalpas. xzSos;dkasa ls ifgys ds lksyg Loxks± dks dYi dgrs gSaA muls vkxs ds foeku dYikrhr gSaA czãyksdky;k ykSdkfUrdk% AA24AA Brahmaloka is the abode of Laukântikas. ftudk fuokl LFkku ik¡poka LoxZ (czãyksd) gS] mUgsa ykSdkfUrd nso dgrs gSaA vè;k; & 4 59 lkjLorkfnR;oÉÔ#.kxnZrks;rqf"krkO;kckèkkfj"VkÜÓ AA25AA They are Sârasvata, Âditya, Vahni, Aruòa, Gardatoya, Tuoita, Avyâbâdha and Ariota (groups). ykSdkfUrd nsoksa ds vkB Hksn gaS%& 1lkjLor] 2vkfnR;] 3ofÉ] 4v#.k] 5xnZrks;] 6rqf"kr] 7vO;kck/ vkSj 8vfj"V & ;s nso czãyksd dh bZ'kku bR;kfn vkB fn'kkvksa esa jgrs gSaaA fot;kfn"kq f}pjek% AA26AA In Vijaya and the others the devas are of two final births. 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 vkSiikfndeuq";sH;% 'ks"kkfLr;ZX;ksu;% AA27AA miikn tUe okys (nso rFkk ukjdh) vkSj euq";ksa ds vfrfjDr ckdh cps gq, fr;Z×p ;ksfu okys gh gSaaA vè;k; & 4 60 The beings other than celestial, infernal and human beings are animals. fLFkfrjlqjukxlqi.kZ}hi'ks"kk.kka lkxjksief=kiY;ksiek1⁄4Zghuferk% AA28AA The lifetime of Asura, Nâga, Suparòa, and Dvîpa kumâras and the rest of the Residential devas is one sâgaropama, three palyas, two and a half palyas, two palyas, and one and a half palyas. Hkouoklh nsoksa esa vlqjdqekj] ukxdqekj] lqi.kZdqekj] }hidqekj vkSj ckdh ds dqekjksa dh vk;q Øe ls ,d lkxj] rhu iY;] v<+kbZ iY;] nks iY; vkSj Ms<+ iY; gSA lkSèkeSZ'kku;ks% lkxjksies vfèkds AA29AA In Saudharma and Aioâna Kalpas the maximum lifetime is a little over two sâgaropamas. lkS/eZ vkSj bZ'kku LoxZ ds nsoksa dh vk;q nks lkxj ls dqN vf/d gSA vè;k; & 4 61 lkuRdqekjekgsUae;ks% lIr AA30AA In Sânatkumâra and Mâhendra seven. lkuRdqekj vkSj ekgsUnz LoxZ ds nsoksa dh vk;q lkr lkxj ls dqN vf/d gSA f=klIruoSdkn'k=k;ksn'kiÛÓn'kfHkjfèkdkfu rq AA31AA But more by three, seven, nine, eleven, thirteen and fifteen. iwoZ lw=k esa dgs gq, ;qxyksa dh vk;q (lkr lkxj) ls ØeiwoZd] rhu] lkr] uo] X;kjg] rsjg vkSj iUnzg lkxj vf/d vk;q (mlds ckn ds Loxks± esa) gSA vkj.kkP;qrknwèoZesdSdsu uolq xzSos;ds"kq fot;kfn"kq lokZFkZfl1⁄4kS p AA32AA vkj.k vkSj vP;qr LoxZ ls Åij ds uo xzSos;dksa esa] uo vuqfn'kksa eas] fot; bR;kfn foekuksa esa vkSj lokZFkZflf1⁄4 foekuksa eas nsoksa dh vk;q ,d ,d lkxj vf/d gSA Above Âraòa and Acyuta, in Navagraiveyakas, Vijaya, etc. and Sarvârthasiddhi, it is more and more by one sâgara. vè;k; & 4 62 vijk iY;ksieefèkde~ AA33AA The minimum is a little over one palyopama. lkS/eZ vkSj bZ'kku LoxZ eas t?kU; vk;q ,d iY; ls dqN vf/d gSA The maximum of the immediately preceding is the minimum of the next one (kalpa). tks ifgys&ifgys ds ;qxyksa dh mRÑ"V vk;q gS og ihNs&ihNs ds ;qxyksa dh t?kU; vk;q gksrh gSA ijr% ijr% iwokZiwokZ¿uUrjk% AA34AA ukjdk.kka p f}rh;kfn"kq AA35AA The same with regard to infernal beings from the second infernal region onwards. nwljs bR;kfn ujd ds ukjfd;ksa dh t?kU; vk;q Hkh nsoksa dh t?kU; vk;q ds leku gS & vFkkZr~ tks ifgys ujd dh mRÑ"V vk;q gS ogh nwljs ujd dh t?kU; vk;q gSA bl izdkj vkxs ds ujdksa esa Hkh t?kU; vk;q tkuuk pkfg;sA vè;k; & 4 63 n'ko"kZlgÏkf.k izFkek;ke~ AA36AA Ten thousand years in the first. ifgys ujd ds ukjfd;ksa dh t?kU; vk;q nl gtkj o"kZ dh gSA (ukjfd;ksa dh mRÑ"V vk;q dk o.kZu rhljs vè;k; ds NBosa lw=k eas fd;k gSA) Hkous"kq p AA37AA In the Residential regions also. Hkouoklh nsoksa dh t?kU; vk;q nl gtkj o"kZ dh gSA O;Urjk.kka p AA38AA Of the Peripatetic also. O;Urj nsoksa dh Hkh t?kU; vk;q nl gtkj o"kZ dh gSA ijk iY;ksieefèkde~ AA39AA The maximum is a little over one palyopama. O;Urj nsoksa dh mRÑ"V vk;q ,d iY;ksie ls dqN vf/d gSA vè;k; & 4 64 T;ksfr"dk.kka p AA40AA 2 Of the Stellar devas also. T;ksfr"kh nsoksa dh Hkh mRÑ"V vk;q ,d iY;ksie ls dqN vf/d gSA 2 The Stellar celestials include the planets also. Refer to sutra 12. rn"VHkkxks¿ijk AA41AA The minimum is one-eighth of it. T;ksfr"kh nsoksa dh t?kU; vk;q ,d iY;ksie ds vkBosa Hkkx gSA Eight sâgaropamas for all Laukântikas. leLr ykSdkfUrd nsoksa dh mRÑ"V rFkk t?kU; vk;q vkB lkxj dh gSA ykSdkfUrdkuke"VkS lkxjksiekf.k losZ"kke~ AA42AA AA bfr rÙokFkkZfèkxes eks{k'kkÐs prqFkksZ¿è;k;% AA ✽ ✽ ✽ vè;k; & 4 65 vFk iÛÓeks¿è;k;% vthodk;k èkekZèkekZdk'kiqñxyk% AA1AA The non-soul substances (bodies) are the medium of motion, the medium of rest, space and matter. aeO;kf.k AA2AA 1/ekZ/ekZdk'kiqñxyk%o /eZ nzO;] v/eZ nzO;] vkdk'k vkSj iqñxy ;s pkj 1vthodk;k%o vtho rFkk cgq izns'kh gaSA ;s pkj inkFkZ 1aeO;kf.ko nzO; gSaaA These (four) are substances (dravyas). thokÜÓ AA3AA 1thok%o tho 1po Hkh nzO; gSA The souls also (are substances). vè;k; & 5 66 The Category of the Non-Living fuR;kofLFkrkU;:ikf.k AA4AA (The substances are) eternal, fixed in number and colourless (non-material). :fi.k% iqñxyk% AA5AA Åij dgs x;s nzO;ksa esa ls pkj nzO; 1v:ikf.ko :i jfgr 1fuR;kofLFkrkfuo fuR; vkSj vofLFkr gSaA 1iqñxyk%o iqñxy nzO; 1:fi.k%o :ih vFkkZr~ ew£rd gSaaA Things which have form constitute matter (pudgalas). vk vkdk'kknsdaeO;kf.k AA6AA 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 The substances (mentioned in the first sutra) up to space are indivisible wholes (i.e. each is one single continuum). vè;k; & 5 67 fuf"Ø;kf.k p AA7AA These three (the medium of motion, the medium of rest, and space) are also without activity (movement). vla[;s;k% izns'kk% èkekZèkeZSdthokuke~ AA8AA 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 1/ekZ/ thokuke~o /eZ nzO;] v/eZ nzO; vkSj ,d tho nzO; ds 1vla[;s;k%o vla[;kr 1izns'kk%o izns'k gSaaA eZSd There are innumerable points of space in the medium of motion, the medium of rest, and in each individual soul. vkdk'kL;kuUrk% AA9AA 1vkdk'kL;o vkdk'k ds 1vuUrk%o vuUr izns'k gSaaA The units of space are infinite. vè;k; & 5 68 la[;s;kla[;s;kÜÓ iqñxykuke~ AA10AA (The space-points) of forms of matter are numerable and innumerable also. uk.kks% AA11AA 1iqñxykuke~o iqñxyksa ds 1la[;s;kla[;s;k% po la[;kr] vla[;kr vkSj vuUr izns'k gSaA 1v.kks%o iqñxy ijek.kq ds 1uo nks bR;kfn izns'k ugha gSa vFkkZr~ ,d izns'kh gSA (There are) no space-points for the atom (indivisible unit of matter). yksdkdk'ks¿oxkg% AA12AA 1voxkg%o mijksDr leLr nzO;ksa dk voxkg (LFkku) 1yksdkdk'kso yksdkdk'k esa gSA (These substances – the media of motion and rest, the souls and the forms of matter) are located in the space of the universe. vè;k; & 5 69 èkekZèkeZ;ks% d`RLus AA13AA The media of motion and rest pervade the entire universe-space. ,dizns'kkfn"kq HkkT;% iqñxykuke~ AA14AA 1/ekZ/eZ;ks%o /eZ vkSj v/eZ nzO; dk voxkg 1ÑRLuso fry essa rsy dh rjg leLr yksdkdk'k esa gSA 1iqñxykuke~o iqñxy nzO; dk voxkg 1,d izns'kkfn"kqo yksdkdk'k ds ,d izns'k ls ysdj la[;kr vkSj vla[;kr izns'k i;ZUr 1HkkT;%o foHkkx djus ;ksX; gS & tkuus ;ksX; gSA The forms of matter occupy (inhabit) from one unit of space onwards. vla[;s;Hkkxkfn"kq thokuke~ AA15AA 1thokuke~o thoksa dk voxkg 1vla[;s;Hkkxkfn"kqo yksdkdk'k ds vla[;kr Hkkx ls ysdj laiw.kZ yksd {ks=k esa gSA The souls inhabit from one of innumerable parts of the universe-space. vè;k; & 5 70 izns'klagkjfolikZH;ka iznhior~ AA16AA (It is possible) by the contraction and expansion of the space-points (of a soul) as in the case of the light of a lamp. xfrfLFkR;qixzgkS èkekZèkeZ;ks#idkj% AA17AA 1iznhior~o nhi ds izdk'k dh Hkkafr 1izns'klagkjfolikZH;kao izns'kksa ds ladksp vkSj foLrkj ds }kjk tho yksdkdk'k ds vla[;krkfnd Hkkxksa eas jgrk gSA 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 media of motion and rest are to assist motion and rest respectively. vkdk'kL;koxkg% AA18AA 1voxkg%o leLr nzO;ksa dks vodk'k&LFkku nsuk ;g 1vkdk'kL;o vkdk'k dk midkj gSA (The function) of space (is to) provide accommodation. vè;k; & 5 71 'kjhjokÄ~eu%izk.kkikuk% iqñxykuke~ AA19AA (The function) of matter (is to form the basis) of the body and the organs of speech and mind and respiration. lq[knq%[kthforej.kksixzgkÜÓ AA20AA 1'kjhokÄ~eu% izk.kkikuk%o 'kjhj] opu] eu rFkk 'oklksPÑokl ;s 1iqñxykuke~o iqñxy nzO; ds midkj gSa vFkkZr~ 'kjhjkfn dh jpuk iqñxy ls gh gksrh gSA 1lq[knq%[kthforej.kksixzgk'po bfUnz;tU; lq[k&nq%[k] thou&ej.k ;s Hkh iqñxy ds midkj gaSA (The function of matter is) also to contribute to pleasure, suffering, life and death of living beings. ijLijksixzgks thokuke~ AA21AA 1thokuke~o thoksa ds 1ijLijksixzg%o ijLij esa midkj gSaA (The function) of souls is to help one another. vè;k; & 5 72 orZukifj.kkefØ;k% ijRokijRos p dkyL; AA22AA Assisting substances in their continuity of being (through gradual changes), in their modifications, in their movements and in their priority and nonpriority in time, are the functions of time. Li'kZjlxUèko.kZoUr% iqñxyk% AA23AA 1orZukifj.kkefØ;k% ijRokijRos po orZuk] ifj.kke] fØ;k] ijRo vkSj vijRo 1dkyL;o dky nzO; ds midkj gSaaA 1Li'kZ jl xU/ o.kZoUr%o Li'kZ] jl] xU/ vkSj o.kZ okys 1iqñxyk%o iqñxy nzO; gSaA The forms of matter are characterized by touch, taste, smell and colour. 'kCncUèklkS{E;LFkkSY;laLFkkuHksnreÀNk;k¿¿riks|ksr& oUrÜÓ AA24AA mDr y{k.kokys iqñxy 1'kCn cU/ lkS{E; LFkkSY; laLFkku Hksn re'Nk;k¿¿riks|ksroUr% po 'kCn] cU/] lw{erk] LFkwyrk] laLFkku (vkdkj)] Hksn] vU/dkj] Nk;k] vkri vkSj m|ksrkfn okys gksrs gSaaa] vFkkZr~ ;s Hkh iqñxy dh i;kZ;sa gSaA vè;k; & 5 73 Sound, union, fineness, grossness, shape, division, darkness, image, warm light (sunshine), and cool light (moonlight) also (are forms of matter). v.ko% LdUèkkÜÓ AA25AA Atoms and molecules (are the two main divisions of matter). Hksnl†krsH; mRi|Urs AA26AA iqñxy nzO; 1v.ko% LdU/k% po v.kq vkSj LdU/ ds Hksn ls nks izdkj ds gSaA ijek.kqvksa ds 1Hksnl†krsH;o Hksn (vyx gksus ls) l†kr (feyus ls) vFkok Hksn l†kr nksuksa ls 1mRi|Urso iqñxy LdU/ksa dh mRifÙk gksrh gSA (Moleules) are formed by division (fission), union (fusion), and division-cum-union. Hksnkn.kq% AA27AA 1v.kq%o v.kq dh mRifÙk 1Hksnkr~o Hksn ls gksrh gSA The atom (is produced only) by division (fission). vè;k; & 5 74 Hksnl†krkH;ka pk{kq"k% AA28AA (Molecules produced) by the combined action of division (fission) and union (fusion) can be perceived by the eyes. lr~ aeO;y{k.ke~ AA29AA 1pk{kq"k%o p{kq bfUnz; ls ns[kus ;ksX; LdU/ 1 e~o Hksn vkSj l†kr nksuksa ds ,d=k :i gksus ls mRiUu gksrk gS] vdsys Hksn ls ughaA Hksnl†krkH;k 1aeO;y{k.ke~o nzO; dk y{k.k 1lr~o lr~ (vfLrRo) gSA Existence (being or sat) is the differentia of a substance. mRiknO;;èkzkSO;;qDra lr~ AA30AA 1mRiknO;;/zkSO;;qDrao tks mRikn&O;;&/zkSO; lfgr gks 1lr~o lks lr~ gSA Existence is characterized by origination, disappearance (destruction) and permanence. vè;k; & 5 75 r‰kokO;;a fuR;e~ AA31AA Permanence is indestructibility of the essential 1nature (quality) of the substance . v£irku£irfl1⁄4s% AA32AA 1r‰kokO;;ao r‰ko ls tks vO;; gS & uk'k ugha gksrk lks 1fuR;e~o fuR; gSA 1v£irku£irfl1⁄4s%o iz/kurk vkSj xkS.krk ls inkFkks± dh flf1⁄4 gksrh gSA (The contradictory characteristics are established) from different points of view. fLuXèk:{kRokUèk% AA33AA 1fLuX/:{kRokr~o fpdus vkSj :[ks ds dkj.k 1cU/%o nks] rhu bR;kfn ijek.kqvksa dk cU/ gksrk gSA Combination of atoms takes place by virtue of greasy (sticky) and dry (rough) properties associated with them. 1 Permanence is the existence of the past nature in the present. vè;k; & 5 76 u t?kU;xq.kkuke~ AA34AA (There is) no combination between the lowest degrees of the two properties. xq.klkE;s ln`'kkuke~ AA35AA 1t?kU;xq.kkuke~o t?kU; xq.k lfgr ijek.kqvksa dk 1uo cU/ ugha gksrkA 1xq.klkE;so xq.kksa dh lekurk gks rc 1l kuke~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 ijUrq Åij ds lw=k eas dgk x;k ^u* 'kCn bl lw=k esa Hkh ykxw gksrk gSA n`' (There is no combination) between equal degrees of the same property. }Ôfèkdkfnxq.kkuka rq AA36AA 1}Ôf/dkfnxq.kkuka rqo nks vf/d xq.k gksa bl rjg ds xq.k okys ds lkFk gh cU/ gksrk gSA vè;k; & 5 77 But (there is combination) between degrees different by two units. cUèks¿fèkdkS ikfj.kkfedkS p AA37AA In the process of combination the higher degrees transform the lower ones. xq.ki;Z;or~ aeO;e~ AA38AA 1po vkSj 1cU/so cU/:i voLFkk eas 1vf/dkSo vf/d xq.k okys ds ijek.kqvksa ftrus xq.k :i esa 1ikfj.kkfedkSo (de xq.k okys ijek.kqvksa dk) ifj.keu gksrk gSA (;g dFku fufeÙk dk gSA) 1xq.ki;Z;or~o xq.k&i;kZ; okyk 1aeO;e~o nzO; gSA That which has qualities and modes is a substance. dkyÜÓ AA39AA 1dky%o dky 1po Hkh nzO; gSA Time also (is a substance). vè;k; & 5 78 lks¿uUrle;% AA40AA It (conventional time) consists of infinite instants. aeO;kJ;k fuxqZ.kk xq.kk% AA41AA 1l%o og dky nzO; 1vuUr le;%o vuUr le; okyk gSA dky dh i;kZ; ;g le; gSA ;|fi orZekudky ,d le;ek=k gh gS rFkkfi Hkwr&Hkfo"; dh vis{kk ls mlds vuUr le; gSaA 1aeO;kJ;ko tks 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 have substance as their substratum and which are not themselves the substratum of other attributes, are qualities. 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 a mode. AA bfr rÙokFkkZfèkxes eks{k'kkÐs iÛÓeks¿è;k;% AA ✽ ✽ ✽ vè;k; & 5 79 dk;okÄ~eu%deZ ;ksx% AA1AA The action of the body, the organ of speech and the mind is called yoga (activity). l vkÏo% AA2AA 1dk;okÄ~eu% deZo 'kjhj] opu vkSj eu ds voyEcu ls vkRek ds izns'kksa dk ladYi gksuk lks 1;ksx%o ;ksx gSA 1l%o og ;skx 1vkÏo%o vkÏo gSA It (this threefold activity) is influx (âsrava). '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 Virtuous activity is the cause of merit (puòya) and wicked activity is the cause of demerit (pâpa). vFk "k"Bks¿è;k;% vè;k; & 6 80 Influx of Karma ld"kk;kd"kk;;ks% lkEijkf;ds;kZiFk;ks% AA4AA (There are two kinds of influx, namely) that of persons with passions, which extends transmigration, and that of persons free from passions, which prevents or shortens it. bfUae;d"kk;kozrfØ;k% iÛÓprq%iÛÓiÛÓ o'kfrla[;k% iwoZL; Hksnk% AA5AA 1ld"kk;L; lkEijkf;dL;o d"kk;lfgr tho ds lalkj ds dkj.k:i deZ dk vkÏo gksrk gS vkSj 1vd"kk;L; bZ;kZiFkL;o d"kk;jfgr tho ds fLFkfrjfgr deZ dk vkÏo gksrk gSA 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% o 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 iÛÓ o'kfr vè;k; & 6 81 1 A literal meaning of the text would read as follows: 'The subdivisions of the former are senses, the passions, the nonobservance of the vows and the activities, which are of five, four, five and twenty-five kinds respectively.' The subdivisions of the former are the five senses, the four passions, non-observance of the five vows 1 and twenty-five activities. 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 is differentiated on the basis of intensity or feebleness of thought-activity, intentional or unintentional nature of action, the substratum and its peculiar potency. vfèkdj.ka thokthok% AA7AA 1vf/dj.kao vf/dj.k 1thokthok%o thonzO; vkSj vthonzO; ,sls nks Hksn:i gS_ bldk Li"V vFkZ ;g gS fd vkRek esa tks dekZÏo gksrk gS mlesa nks izdkj dk fufeÙk gksrk gS_ ,d tho fufeÙk vkSj nwljk vtho fufeÙkA vè;k; & 6 82 The living and the non-living constitute the substrata. 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%o 3   3   3   4 1,d'k%o 108 Hksn:i gSA 2 The substratum of the living is of 108 kinds. 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 vk|a lajEHklekjEHkkjEHk;ksxd`rdkfjrkuqerd"kk;& fo'ks"kSfL=kfL=kfL=kÜÓrqÜÓSd'k% AA8AA 2 Literal version. The substratum of the living is planning to commit violence, preparation for it, and commencement of it, by activity, doing, causing it done, and approval of it, and issuing from the passions, which are three, three, three, and four respectively. vè;k; & 6 83 Production, placing, combining and urging are the substratum of the non-living. rRiznks"kfuÉoekRl;kZUrjk;klknuksi?kkrk Kkun'kZukoj.k;ks% AA10AA Spite against knowledge, concealment of knowledge, non-imparting of knowledge out of envy, causing impediment to acquisition of knowledge, disregard of knowledge, and disparagement of true knowledge, lead to the influx of karmas which obscure knowledge and perception. 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 nq%[k'kksdrkikØUnuoèkifjnsoukU;kReijksHk;& LFkkukU;l}s|L; AA11AA vè;k; & 6 84 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 ;s 1vl}s|L;o vlkrkosnuh; deZ ds vkÏo ds dkj.k gaSA Suffering, sorrow, agony, moaning, injury, and lamentation, in oneself, in others, or in both, lead to the influx of karmas which cause unpleasant feeling. 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] ljkx la;ekfn ds ;ksx] 1{kkfUr% 'kkSpfefro {kek vkSj 'kkSp] vgZUr HkfDr bR;kfn 1l}s|L;o lkrkosnuh; deZ ds vkÏo ds dkj.k gaSA Compassion towards living beings in general and the devout in particular, charity, asceticism with attachment etc. (i.e. restraint-cum-non-restraint, involuntary dissociation of karmas without effort, austerities not based on right knowledge), contemplation, equanimity, freedom from greed – these lead to the influx of karmas that cause pleasant feeling. vè;k; & 6 85 dsofyJqrla?kèkeZnsoko.kZoknks n'kZueksgL; AA13AA Attributing faults to the omniscient, the scriptures, the congregation of ascetics, the true religion, and the celestial beings, leads to the influx of faithdeluding karmas. 1dsofyJqrla?k?keZnsoko.kZokn%o dsoyh] Jqr] la?k] /eZ vkSj nso dk vo.kZokn djuk lks 1n'kZueksgL;o n'kZueksguh; deZ ds vkÏo dk dkj.k gSA 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 feelings induced by the rise of the passions cause the influx of the conduct-deluding karmas. d"kk;ksn;kÙkhozifj.kkeÜÓkfj=keksgL; AA14AA càkjEHkifjxzgRoa ukjdL;k;q"k% AA15AA 1càkjEHkifjxzgRoao cgqr vkjEHk vkSj cgqr ifjxzg gksuk lks 1ukjdL;k;qq"k%o ujdk;q ds vkÏo dk dkj.k gSA vè;k; & 6 86 Excessive infliction of pain, and attachment cause the influx of karma which leads to life in the infernal regions. ek;k rS;ZX;ksuL; AA16AA Deceitfulness causes the influx of life-karma leading to the animal and vegetable world. 1ek;ko ek;k&NydiV 1rS;ZX;ksuL;o fr;±pk;q ds vkÏo dk dkj.k gSA 1vYikjEHkifjxzgRoao FkksM+k vkjEHk vkSj FkksM+k ifjxzgiu 1ekuq"kL;o euq";&vk;q ds vkÏo dk dkj.k gSaA Slight injury and slight attachment cause the influx of life-karma that leads to human life. vYikjEHkifjxzgRoa ekuq"kL; AA17AA LoHkkoeknZoa p AA18AA 1LoHkkoeknZoao LOkHkko ls gh ljy ifj.kke gksuk 1po Hkh euq";k;q ds vkÏo dk dkj.k gSA Natural mildness also (leads to the same influx). vè;k; & 6 87 fuÀ'khyozrRoa p losZ"kke~ AA19AA Non-observance of the supplementary vows, vows, etc. causes the influx of life-karmas leading to birth among all the four kinds of beings (conditions of existence). 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 1ljkxla;ela;ekla;ekdkefutZjkckyrikaflo ljkxla;e] la;ekla;e] vdkefutZjk vkSj ckyri 1nSoL;o ;s nsok;q ds vkÏo ds dkj.k gSaA Restraint with attachment, restraint-cum-nonrestraint, involuntary dissociation of karmas, and austerities accompanied by perverted faith, cause the influx of life-karma leading to celestial birth. lE;DRoa p AA21AA ljkxla;ela;ekla;ekdkefutZjkckyrikafl nSoL; AA20AA vè;k; & 6 88 1lE;DRoa po lE;Xn'kZu Hkh nsok;q ds vkÏo dk dkj.k gS vFkkZr~ lE;Xn'kZu ds lkFk jgk gqvk tks jkx gS og Hkh nsok;q ds vkÏo dk dkj.k gSA Right belief also (is the cause of influx of life-karma leading to celestial birth). ;ksxoØrk folaoknua pk'kqHkL; ukEu% AA22AA Crooked activities and deception cause the influx of inauspicious physique-making karmas. 1;ksxoØrko ;ksx esa dqfVyrk 1folaoknua po vkSj folaoknu vFkkZr~ vU;Fkk izorZu 1v'kqHkL; ukEu%o v'kqHk ukedeZ ds vkÏo dk dkj.k gSaA 1rf}ijhrao mlls vFkkZr~ v'kqHk ukedeZ ds vkÏo ds tks dkj.k dgs muls foijhr Hkko 1'kqHkL;o 'kqHk ukedeZ ds vkÏo dk dkj.k gSaA The opposites of these (namely straightforward activity, and honesty or candour) cause the influx of auspicious physique-making karmas. rf}ijhra 'kqHkL; AA23AA vè;k; & 6 89 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] 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& izopu&okRlY; 1bfr rhFkZdjRoL;o ;s lksyg Hkkouk rhFk±dj&ukedeZ ds vkÏo dk dkj.k gSaA vè;k; & 6 90 The influx of Tîrthamkara name-karma is caused by these sixteen observances, namely, purity of right faith, reverence, observance of vows and supplementary vows without transgressions, ceaseless pursuit of knowledge, perpetual fear of the cycle of existence, giving gifts (charity), practising austerities according to one's capacity, removal of obstacles that threaten the equanimity of ascetics, serving the meritorious by warding off evil or suffering, devotion to omniscient lords, chief preceptors, preceptors, and the scriptures, practice of the six essential daily duties, propagation of the teachings of the omniscient, and fervent affection for one's brethren following the same path. ijkRefuUnkiz'kals lnlñxq.kksPNknuks‰kous p uhpSxksZ=kL; AA25AA Censuring others and praising oneself, concealing good qualities present in others and proclaiming noble qualities absent in oneself, cause the influx of karmas which lead to low status. 1ijkRe unkiz'kalso nwljs dh  unk vkSj viuh iz'kalk djuk 1lnlñxq.kksPNknuks‰kous po rFkk izxV xq.kksa dks fNikuk vkSj vizxV xq.kksa dks izfl1⁄4 djuk lks 1uhpSxksZ=kL;o uhp xks=kdeZ ds vkÏo dk dkj.k gSaA vè;k; & 6 91 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 uez òfÙk gksuk rFkk en dk vHkko & lks 1mÙkjL;o nwljs xks=kdeZ vFkkZr~ mPPk xks=kdeZ ds vkÏo dk dkj.k gSaA The opposites of those mentioned in the previous sutra, and humility and modesty, cause the influx of karmas which determine high status. rf}i;Z;kS uhpSòZÙ;uqRlsdkS pksÙkjL; AA26AA 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 gaSA Laying an obstacle is the cause of the influx of obstructive karmas. AA bfr rÙokFkkZfèkxes eks{k'kkÐs "k"Bks¿è;k;% AA ✽ ✽ ✽ vè;k; & 6 92  glk¿ùrLrs;kczãifjxzgsH;ks fojfroZzre~ AA1AA Desisting from injury, falsehood, stealing, unchastity, and attachment, is the (fivefold) vow. ns'kloZrks¿.kqegrh AA2AA 1 glk¿ùrLrs;kczãifjxzgsH;ks fojfr%o  glk] >wB] 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 ozr ds nks Hksn gaS & 1ns'kr% v.kq%o mijksDr  glkfn ikiksa dk ,dns'k R;kx djuk lks v.kqozr vkSj 1loZr% egrho loZns'k R;kx djuk lks egkozr gSA (The vow is of two kinds), small and great, from its being partial and complete. 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 fdlh oLrq dk ckj ckj fopkj djuk lks Hkkouk gSA vFk lIreks¿è;k;% vè;k; & 7 93 The Five Vows For the sake of strengthening the vows, there are 1five observances for each of these. 1 Bhâvanâ is generally rendered as contemplation or meditation. But from what follows 'observance' may be taken as a better rendering. okÄ~euksxqIrh;kZnkufu{ksi.klfeR;kyksfdriku& Hkkstukfu iÛÓ AA4AA Control of speech, control of thought, regulation of movement, care in taking and placing things or objects, and examining food or drink, are five. 1okÄ~euksxqIrh;kZnkufu{ksi.klfeR;kyksfdrikuHkkstukfuo opuxqfIr& opu dks jksduk] euxqfIr& 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 1 o ;s ik¡p v glk ozr dh Hkkouk;sa gSaA iÛÓ ØksèkyksHkHkh#RogkL;izR;k[;kukU;uqohfpHkk"k.ka p iÛÓ AA5AA vè;k; & 7 94 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 1 o ;s ik¡p lR;ozr dh Hkkouk;sa gSaA iÛÓ Giving up anger, greed, cowardice or fearfulness, and jest, and speaking harmless words are five. '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] fdlh LFkku ij jgrs gq;s nwljksa dks u gVkuk rFkk ;fn dksbZ vius LFkku esa vkos rks mls u jksduk] 'kkÐkuqlkj fHk{kk dh 'kqf1⁄4 j[kuk vkSj lk/£e;ksa ds lkFk ;g esjk gS&;g rsjk gS ,slk Dys'k u djuk 1 o ;s ik¡p vpkS;Zozr dh Hkkouk;sa gSaA iÛÓ vè;k; & 7 95 Residence in a solitary place, residence in a deserted habitation, causing no hindrance to others, acceptance of clean food, and not quarrelling with brother monks, are five. ÐhjkxdFkkJo.krUeuksgjkaxfujh{k.kiwoZjrkuqLej.k& ò";s"VjlLo'kjhjlaLdkjR;kxk% iÛÓ AA7AA Giving up listening to stories that excite attachment for women, looking at the beautiful bodies of women, recalling former sexual pleasure, delicacies stimulating amorous desire, and adornment of the body, constitutes five. 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 1 o ;s ik¡p cãp;Z ozr dh Hkkouk;asa gSaAiÛÓ vè;k; & 7 96 euksKkeuksKsfUae;fo"k;jkx}s"kotZukfu iÛÓ AA8AA 1euksKkeuksKsfUae;fo"k;jkx}s"kotZukfuo Li'kZu vkfn ik¡pksa bfUnz;ksa ds b"V&vfu"V fo"k;kasa ds izfr jkx&}s"k dk R;kx djuk 1 o lks ik¡p ifjxzgR;kxozr dh Hkkouk;sa gSaA iÛÓ Giving up attachment and aversion for agreeable and disagreeable objects of the five senses constitutes five.  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 uk'k dh (nq%[k] vkifÙk] Hk; rFkk  u|xfr dh) izkfIr gksrh gS & ,slk ckjEckj fpUrou djuk pkfg;sA The consequences of violence etc. are calamity and reproach in this world and in the next. nq%[keso ok AA10AA Or sufferings only (result from injury etc.). 1oko vFkok ;s  glkfnd ik¡p iki 1nq%[kesoo nq%[k:i gh gSa & ,slk fopkjukA vè;k; & 7 97 eS=khizeksndk#.;ekè;LFkkfu 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;LFkao gBkxzgh feF;kn`f"V thoksa ds izfr ekè;LFk Hkkouk & ;s pkj Hkkouk v glkfn ik¡p ozrksa dh fLFkjrk ds fy;s ckjEckj fpUrou djus ;ksX; gSaA Benevolence towards all living beings, joy at the sight of the virtuous, compassion and sympathy for the afflicted, and tolerance towards the insolent and ill-behaved. 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 Or the nature of mundane existence (the universe) and the body (may also be contemplated) in order to cultivate awe at the misery of worldly existence and detachment to worldly things. vè;k; & 7 98 izeÙk;ksxkRizk.kO;ijksi.ka  glk AA13AA The severance of vitalities out of passion is injury. vlnfHkèkkueùre~ AA14AA 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 izekn ds ;ksx ls 1vlnfHk/kuao thoksa dks nq%[knk;d vFkok feF;k:i opu cksyuk lks 1vùre~o vlR; gSA Speaking what is not commendable is falsehood. 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. vè;k; & 7 99 eSFkqueczã AA16AA Copulation is unchastity. ewPNkZ ifjxzg% AA17AA 1eSFkqueczão tks eSFkqu gS lks vczã vFkkZr~ dq'khy gSA 1ewPNkZ ifjxzg%o tks ewPNkZ gS lks ifjxzg gSA Infatuation is attachment to possessions. fuÀ'kY;ks ozrh AA18AA 1ozrho ozrh tho 1fu%'kY;%o 'kY; jfgr gh gksrk gSA The votary is free from stings. vxk;ZuxkjÜÓ AA19AA 1vxkjho vxkjh vFkkZr~ lkxkj (x`gLFk) 1vuxkj% po vkSj vuxkj (x`gR;kxh Hkkoeqfu) bl izdkj ozrh ds nks Hksn gSaA uksV& fu'p; lE;Xn'kZu&KkuiwoZd egkozrksa dks ikyus okys eqfu vuxkjh dgykrs gSa vkSj ns'kozr dks ikyus okys Jkod lkxkjh dgykrs gSaA vè;k; & 7 100 v.kqozrks¿xkjh AA20AA 1v.kqozr%o v.kqozr vFkkZr~ ,dns'k ozr ikyusokys lE;Xn`f"V tho 1vxkjho lkxkj dgs tkrs gSaaA One who observes the small vows is a householder. fnXns'kkuFkZn.Mfojfrlkekf;dizks"kèkksioklksiHkksx& ifjHkksxifjek.kkfrfFklafoHkkxozrlaiÂÜÓ AA21AA 1po vkSj fiQj os ozr 1fnXns'kkuFkZn.Mfojfrlkekf;d& izks"kèkksioklksiHkksxifjHkksxifjek.kkfrfFklafoHkkx& ozrlaiÂ%o fnXozr] ns'kozr rFkk vuFkZn.Mozr ;s rhu xq.kozr vkSj lkekf;d] izks"k/ksiokl] miHkksx&ifjHkksx ifjek.k (e;kZnk) rFkk vfrfFklafoHkkxozr ;s pkj f'k{kkozr lfgr gksrs gSa vFkkZr~ ozr/kjh Jkod ik¡p v.kqozr] rhu xq.kozr vkSj pkj f'k{kkozr] bu ckjg ozrksa lfgr gksrk gSA The householder and the homeless ascetic are the two kinds of votaries. vè;k; & 7 101 Abstaining from activity with regard to directions, country, and purposeless sin, periodical concentration, fasting at regular intervals, limiting consumable and non-consumable things, and partaking of one's food after feeding an ascetic, are the minor or supplementary vows. ekj.kkfUrdha lYys[kuka tksf"krk AA22AA The householder courts voluntary death at the end of his life. ozr/kjh Jkod 1ekj.kkfUrdhao ej.k ds le; gksus okyh 1lYys[kukao lYys[kuk dks 1tksf"krko izhfriwoZd lsou djsaA 'kadkdka{kkfofpfdRlk¿U;n`f"Viz'kalklaLrok% lE;Xn`"Vsjrhpkjk% 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'kZu ds vfrpkj gSaA vè;k; & 7 102 Doubt in the teachings of the Jina, desire for worldly enjoyment, repugnance or disgust at the afflicted, admiration for the knowledge and conduct of the wrong believer, and praise of wrong believers, are the five transgressions of the right believer. 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, five transgressions respectively for the vows and the supplementary vows. cUèkoèkPNsnkfrHkkjkjksi.kkÂikufujks/k% AA25AA Binding, beating, mutilating limbs, overloading, and withholding food and drink. 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 vè;k; & 7 103 feF;ksins'kjgksH;k[;kudwVys[kfØ;kU;klkigkj& lkdkjeU=kHksnk% AA26AA 1feF;ksins'kjgksH;k[;kudwVys[kfØ;kU;klkigkj& lkdkjeU=kHksnk%o feF;k mins'k] jgksH;k[;ku] dwVys[kkfØ;k] U;klkigkj vkSj lkdkjeU=kHksn & ;s ik¡p lR;k.kqozr ds vfrpkj gaSA Perverted teaching, divulging what is done in secret, forgery, misappropriation, and proclaiming others' thoughts. Lrsuiz;ksxrnkârknkufo#1⁄4jkT;kfrØeghukfèkd& ekuksUekuizfr:idO;ogkjk% AA27AA pksjh ds fy;s pksj dks izsj.kk djuk ;k mldk mik; crkuk] pksj ls pqjkbZ gqbZ oLrq [kjhnuk] jkT; dh vkKk ds fo#1⁄4 pyuk] nsus&ysus ds ck¡V rjktw vkfn de&T;knk j[kuk vkSj dherh oLrq esa de dher dh oLrq feykdj vlyh Hkko ls cspuk & ;s vpkS;kZ.kqozr ds vfrpkj gaSA Prompting others to steal, receiving stolen goods, under-buying in a disordered state, using false weights and measures, and deceiving others with artificial or imitation goods. vè;k; & 7 104 ijfookgdj.ksRofjdkifjx`ghrk¿ifjx`ghrk& xeukuaxØhM+kdkerhozkfHkfuos'kk% AA28AA Bringing about marriage, intercourse with an unchaste married woman, cohabitation with a harlot, perverted sexual practices, and excessive sexual passion. nwljs ds iq=k&iqf=k;ksa dk fookg djuk&djkuk] ifr&lfgr O;fHkpkfj.kh fÐ;ksa ds ikl vkuk&tkuk] ysu&nsu j[kuk] jkxHkko iwoZd ckr&phr djuk] ifr&jfgr O;fHkpkfj.kh Ðh (os';kfn) ds ;gk¡ vkuk&tkuk] ysu&nsu vkfn dk O;ogkj j[kuk] vuaxØhM+k vFkkZr~ dkelsou ds fy;s fuf'pr~ vaxksa dks NksM+dj vU; vaxksa ls dkelsou djuk vkSj dkelsou dh rhoz vfHkyk"kk & ;s ik¡p czãp;kZ•kqozr ds vfrpkj gaSA {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 lksus ds ifjek.k dk mYya?ku djuk] 1/u/kU;izek.kkfrØek%o /u (i'kq vkfn) rFkk /kU; ds vè;k; & 7 105 Exceeding the limits set by oneself with regard to cultivable lands and houses, riches such as gold and silver, cattle and corn, men and women servants, and clothes. ÅèokZèkfLr;ZXO;frØe{ks=kòf1⁄4LèR;Urjkèkkukfu AA30AA 1ÅèoZO;frØe%o eki ls vf/d ÅapkbZ okys LFkyksa esa tkuk] 1v/%O;frØe%o eki ls uhps (d¡qvk] [kku vkfn) LFkkuksa esa mrjuk] 1fr;Zd~O;frØe%o leku LFkku ds eki ls cgqr nwj tkuk] 1 %o dh gqbZ e;kZnk esa {ks=k dks c<+k ysuk vkSj 1LèR;Urjk/kuao {ks=k dh dh gqbZ e;kZnk dks Hkwy tkuk & ;s ik¡p fnXozr ds vfrpkj gSaA {ks=kòf1⁄4 Exceeding the limits set in the directions, namely upwards, downwards and horizontally, enlarging the boundaries in the accepted directions, and forgetting the boundaries set, are the five transgressions of the minor vow of direction. 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 vè;k; & 7 106 vku;uisz";iz;ksx'kCn:ikuqikriqñxy{ksik% AA31AA Sending for something outside the country of one's resolve, commanding someone there to do thus, indicating one's intentions by sounds, by showing oneself, and by throwing clod etc. dUniZdkSRdqP;ekS[k;kZleh{;kfèkdj.kksiHkksx& ifjHkksxkuFkZD;kfu AA32AA 1vku;uao e;kZnk ls ckgj dh pht dks eaxkuk] 1isz";iz;ksx%o e;kZnk ls ckgj ukSdj vkfn dks Hkstuk] 1'kCnkuqikr%o [kkalh] 'kCn vkfn ls e;kZnk ds ckgj thoksa dks viuk vfHkizk; le>k nsuk] 1:ikuqikr%o 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 1dUniZo jkx ls gkL;lfgr vf'k"V opu cksyk] 1dkSRdqP;ao 'kjhj dh dqps'k djds vf'k' opu cksyuk] 1ekS[k;±o /`'rkiwoZd t:jr ls T;knk cksyuk] 1vleh{;kf/dj.kao fcuk iz;kstu eu] opu] dk; dh vè;k; & 7 107 izòfÙk djuk vkSj 1miHkksx&ifjHkksxkuFkZD;ao Hkksx&miHkksx ds inkFkks± dk t:jr ls T;knk laxzg djuk & ;s ik¡p vuFkZnaMozr ds vfrpkj gSaA Vulgar jokes, vulgar jokes accompanied by gesticulation, garrulity, unthinkingly indulging in too much action, keeping too many consumable and non-consumable objects, are the five transgressions of the vow of desisting from unnecessary sin. ;ksxnq"izf.kèkkukuknjLèR;uqiLFkkukfu AA33AA 1;ksxnq"izf.k/kuao 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;uqiLFkkuao ,dkxzrk ds vHkko dks ysdj lkekf;d ds ikB vkfn Hkwy tkuk & ;s ik¡p lkekf;d f'k{kkozr ds vfrpkj gSaA Misdirected three-fold activity, lack of earnestness, and fluctuation of thought, are the five transgressions of concentration. vè;k; & 7 108 vizR;osf{krkizek£trksRlxkZnku& laLrjksiØe.kkuknjLèR;uqiLFkkukfu AA34AA Excreting, handling sandalwood paste, flowers etc., and spreading mats and garments without inspecting and cleaning the place and the materials, lack of earnestness, and lack of concentration. 1vizR;osf{krkizek£trksRlxkZnkulaLrjksiØe.kkuknj& LèR;uqiLFkkukfuo fcuk ns[kh] fcuk 'kks/h tehu 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 vkSj vko';d /eZ&dk;ks± dks Hkwy tkuk & ;s ik¡p izks"k/ksiokl f'k{kkozr ds vfrpkj gSaA lfpÙklEcUèklfEeJkfHk"konq%iDokgkjk% AA35AA 1& lfpÙk&thookys (dPps iQy vkfn) inkFkZ] 2& lfpÙk inkFkZ ds lkFk lEcU/ okys inkFkZ] 3& lfpÙk inkFkZ ls feys gq;s inkFkZ] 4& vfHk"ko & xfj"B inkFkZ] vkSj 5& nq%iDo vFkkZr~ vk/s ids ;k vf/d ids gq, ;k cqjh vè;k; & 7 109 Victuals containing (one-sensed) organisms, placed near organisms, mixed with organisms, stimulants, and ill-cooked food. lfpÙkfu{ksikfièkkuijO;ins'kekRl;ZdkykfrØek% AA36AA 1lfpÙkfu{ksi%o lfpÙk i=k vkfn esa j[kdj Hkkstu nsuk] 1lfpÙkkfi/kuao lfpÙk i=k vkfn ls <ds gq;s Hkkstu vkfn dks nsuk 1ijO;ins'k%o nwljs nkrkj dh oLrq dks nsuk 1ekRl;Zo vuknjiwoZd nsuk vFkok nwljs nkrkj dh oLrq dks bZ"kkZiwoZd nsuk vkSj 1dkykfrØe%o ;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, covering it with such things, food of another host, envy, and untimely food. rjg ls ids inkFkZ & budk vkgkj djuk & ;s ik¡p miHkksx&ifjHkksx ifjek.k f'k{kkozr ds vfrpkj gSaA vè;k; & 7 110 thforej.kk'kalkfe=kkuqjkxlq[kkuqcUèkfunkukfu AA37AA Desire for life, desire for death, recollection of affection for friends, recollection of pleasures, and constant longing for enjoyment. 1thfork'kalko lYys[kuk /kj.k djus ds ckn thus dh bPNk djuk] 1ej.kk'kalko osnuk ls O;kdqy gksdj 'kh?kz ejus dh bPNk djuk] 1fe=kkuqjkx%o vuqjkx ds }kjk fe=kksa dk Lej.k djuk] 1lq[kkuqcU/o igys Hkksxs gq;s lq[kksa dk Lej.k djuk vkSj 1funkuao funku djuk vFkkZr~ vkxkeh fo"k;&Hkksxksa dh okaNk djuk & ;s ik¡p lYys[kukozr ds vfrpkj gaSA 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 Charity is the giving of one's wealth to another for mutual benefit. 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 vè;k; & 7 111 The distinction with regard to the effect of a gift consists in the manner, the thing given, the nature of the giver, and the nature of the recipient. AA bfr rÙokFkkZfèkxes eks{k'kkÐs lIrekss¿è;k;% AA ✽ ✽ ✽ vè;k; & 7 112 vFk v"Veks¿è;k;% feF;kn'kZukfojfrizeknd"kk;;ksxk cUèkgsro% AA1AA Wrong belief, non-abstinence, negligence, passions, and activities are the causes of bondage. ld"kk;RokTtho% deZ.kks ;ksX;kUiqñxykuknÙks l cUèk% AA2AA 1feF;kn'kZukfojfrizeknd"kk;;ksxk%o feF;kn'kZu] vfojfr] izekn] d"kk; vkSj ;ksx & ;s ik¡p 1ca/gsro%o cU/ ds dkj.k gaSA 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 individual self attracts particles of matter which are fit to turn into karma, as the self is actuated by passions. This is bondage. izd`frfLFkR;uqHkoizns'kkLrf}èk;% AA3AA 1rr~o ml cU/ ds 1izÑfrfLFkR;uqHkoizns'kk%o izÑfrcU/] fLFkfrcU/] vuqHkkxcU/ vkSj izns'kcU/ 1fo/;%o ;s pkj Hksn gSaA vè;k; & 8 113 Bondage of Karma Bondage is of four kinds according to the nature or species of karma, duration of karma, fruition of karma, and the quantity of space-points of karma. vk|ks Kkun'kZukoj.kosnuh;eksguh;k;qukZe& xks=kkUrjk;k% AA4AA The type-bondage is of eight kinds, knowledgeobscuring, perception-obscuring, feeling-producing, deluding, life-determining, name-determining (physique-making), status-determining, and obstructive karmas. 1vk|kso igyk vFkkZr~ izÑfrcU/ 1Kkun'kZukoj.k& osnuh;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 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] uo] nks] vêòkbZl] pkj] C;kyhl] nks vkSj ik¡p Hksn gaSA vè;k; & 8 114 The subdivisions are five, nine, two, twenty-eight, four, forty-two, two, and five kinds respectively. efrJqrkofèkeu%i;Z;dsoykuke~ AA6AA 1efrJqrkof/eu%i;Z;dsoykuke~o efrKkukoj.k] JqrKkukoj.k] vof/Kkukoj.k] eu%i;Z;Kkukoj.k vkSj dsoyKkukoj.k] ;s Kkukoj.k deZ ds ik¡p Hksn gaSA Karmas which obscure sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience, are the five kinds of knowledgeobscuring karmas. 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 1fuaekfuaekfuaekizpykizpykizpykLR;kux`1⁄4;ÜÓo fuaezk] fuaezkfuaezk] izpyk] izpykizpyk vkSj LR;kux`f1⁄4 & ;s uo Hksn n'kZukoj.k deZ ds gSaA vè;k; & 8 115 The four karmas that cover ocular perception, nonocular intuition, clairvoyant perception, and perfect perception, sleep, deep sleep, drowsiness (sleep in sitting posture), heavy drowsiness (intense sleep in sitting posture), and somnambulism (committing cruel deeds in sleep), are the nine subtypes of perception-covering karmas. lnl}s|s AA8AA 1lnl}s|so lkrkosnuh; vkSj vlkrkosnuh; ;s nks osnuh; deZ ds Hksn gSaA The two karmas which cause pleasant feeling and unpleasant feeling respectively are the two subtypes of feeling-producing karmas. 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 vè;k; & 8 116 d"kk;osnuh; & ;s pkj Hksn:i eksguh; deZ ds gSa vkSj blds vuqØe ls 1f=kf}uo"kksM'kHksnk%o rhu] nks] uo 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 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 uo gSa_ vkSj 1vuUrkuqcUè;izR;k[;kuizR;k[;kulaToyufodYik% po vuUrkuqcU/h] vizR;k[;ku] izR;k[;ku rFkk laToyu ds Hksn ls rFkk 1,d'k% Øks/ekuek;kyksHkk%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 vêòkbZl Hksn gSaA The deluding karmas are of twenty-eight kinds. These are the three subtypes of faith-deluding 1karmas , the two types of conduct-deluding karmas 1 The three subtypes of faith-deluding karmas are wrong belief, mixed right and wrong belief, and right belief slightly clouded by wrong belief. vè;k; & 8 117 2 The passions are four – anger, pride, deceitfulness, and greed. Each of these four is further divided into four classes, namely that which leads to infinite births, that which hinders partial abstinence, that which disturbs complete self-restraint, and that which interferes with perfect conduct. Thus the passions make up sixteen. 3 The quasi-passions are nine, namely laughter, liking, disliking, sorrow, fear, disgust, the male sex-passion, the female sex-passion, and the neuter sex-passion. which cause (and which are caused by) the passions 2and quasi-passions, the subtypes of the passions 3and the quasi-passions being sixteen and nine respectively. ukjdrS;ZX;ksuekuq"knSokfu AA10AA (The life-karmas determine the quantum of life in the states of existence as) infernal beings, plants and animals, human beings, and celestial beings. 1ukjdrS;ZX;ksuekuq"knSokfuo ujdk;q] fr;±pk;q] euq";k;q vkSj nsok;q & ;s pkj Hksn vk;qdeZ ds gSaA xfrtkfr'kjhjkaxksikaxfuekZ.kcUèkula?kkrlaLFkku& laguuLi'kZjlxaèko.kkZuqiwO;Zxq#y?kwi?kkr& ij?kkrkriks|ksrksPÑoklfogk;ksxr;% izR;sd'kjhj=kllqHkxlqLoj'kqHklw{ei;kZfIr& fLFkjkns;;'k%dh£rlsrjkf.k rhFkZdjRoa p AA11AA vè;k; & 8 118 1xfrtkfr'kjhjkaxksikaxfuekZ.kcUèkula?kkrlaLFkku& laguuLi'kZjlxaèko.kkZuqiwO;Zxq#y?kwi?kkr& ij?kkrkriks|ksrksPÑoklfogk;ksxr;%o xfr] tkfr] 'kjhj] vaxksikax] fuekZ.k] cU/u] la?kkr] laLFkku] laguu] Li'kZ] jl] xa/] o.kZ] vuqiwohZ] vxq#y?kq] mi?kkr] ij?kkr] vkri] m|ksr] mPÑokl vkSj fogk;ksxfr & ;s bDdhl] rFkk 1izR;sd'kjhj=kllqHkxlqLoj'kqHklw{ei;kZfIr& fLFkjkns;;'k%dh£rlsrjkf.ko izR;sd 'kjhj] =kl] lqHkx] lqLoj] 'kqHk] lw{e] i;kZfIr] fLFkj] vkns; vkSj ;'k%dh£r & ;s nl rFkk buls myVs nl vFkkZr~ lk/kj.k 'kjhj] LFkkoj] nqHkZx] nqLoj] 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 (physique-making) karmas comprise the state of existence, the class, the body, the chief and secondary parts, formation, binding (union), molecular interfusion, structure, joint, touch, taste, odour, colour, movement after death, neither heavy nor light, self-annihilation, annihilation by others, emitting warm splendour, emitting cool lustre, respiration, gait, individual body, mobile being, amiability, a melodious voice, beauty of form, minute body, complete development (of the organs), firmness, lustrous body, glory and renown, and the vè;k; & 8 119 opposites of these (commencing from individual body), and Tîrthakaratva. mPpSuhZpSÜÓ AA12AA 1mPPkSuhZpSÜÓo mPPkxks=k vkSj uhpxks=k & ;s nks Hksn xks=k deZ ds gaSA The high and the low. nkuykHkHkksxksiHkksxoh;kZ.kke~ AA13AA The obstructive karmas are of five kinds, obstructing the making of gifts, gain, enjoyment of consumable things, enjoyment of non-consumable things, and effort (energy). 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 vkfnrfLrl`.kkeUrjk;L; p  =k'kRlkxjksiedksVhdksVÔ% ijk fLFkfr% AA14AA vè;k; & 8 120 1vkfnrfLrl`.kke~o vkfn ls rhu vFkkZr~ Kkukoj.k] n'kZukoj.k] rFkk osnuh; 1vUrjk;L; po vkSj vUrjk; & bu pkj deks± dh 1ijk fLFkfr%o mRÑ"V fLFkfr 1 =k'kRlkxjksiedksVhdksVÔ%o rhl dksM+kdksM+h lkxj dh gSA The maximum duration of the three main types (primary species) from the first and obstructive karmas is thirty sâgaropama kotîkotî. lIrfreksZguh;L; AA15AA 1eksguh;L;o eksguh; deZ dh mRÑ"V fLFkfr 1lIrfr%o lÙkj dksM+kdksM+h lkxj dh gSA Seventy sâgaropama kotîkotî is the maximum duration of the deluding karmas.  o'kfrukZexks=k;ks% AA16AA Twenty sâgaropama kotîkotî is the maximum duration of the name-karma and the statusdetermining karma. 1ukexks=k;ks%o uke vkSj xks=k deZ dh mRÑ"V fLFkfr 1 o'kfr%o chl dksM+kdksM+h lkxj dh gSA vè;k; & 8 121 =k; L=k'kRlkxjksiek.;k;q"k% AA17AA 1vk;q"k%o vk;q deZ dk mRÑ"V fLFkfr 1=k; L=k'kRlkxjksiekf.ko rsarhl lkxj dh gSA Thirty-three sâgaropamas is the maximum duration of life. vijk }kn'keqgwrkZ osnuh;L; AA18AA 1osnuh;L; vijko osnuh; deZ dh t?kU; fLFkfr 1}kn'keqgwrkZo ckjg eqgwrZ dh gSA The minimum duration of the feeling-producing karma is twelve muhûrtas. ukexks=k;ksj"VkS AA19AA The minimum duration of the name-karma and the status-determining karma is eight muhûrtas. 1ukexks=k;ks%o uke vkSj xks=k deZ dh t?kU; fLFkfr 1v"VkSo vkB eqgwrZ dh gSA 'ks"kk.kkeUreZqgwrkZ AA20AA vè;k; & 8 122 The minimum duration of the rest is up to one muhûrta. foikdks¿uqHko% AA21AA 1foikd%o fofo/ izdkj dk tks ikd gS 1vuqHko%o lks vuqHko gSA Fruition is the ripening or maturing of karmas. 1'ks"kk.kkao ckdh ds vFkkZr~ Kkukoj.k] n'kZukoj.k] eksguh;] vUrjk; vkSj vk;q & bu ik¡p deks± dh t?kU; fLFkfr 1vUreqZgwrkZo vUreqZgwrZ dh gSA l ;Fkkuke AA22AA (The nature of) fruition is according to the names of the karmas. 1l%o ;g vuqHkkx cU/ 1;Fkkukeo deks± ds uke ds vuqlkj gh gksrk gSA rrÜÓ futZjk AA23AA vè;k; & 8 123 After fruition (enjoyment), the karmas fall off or disappear. ukeizR;;k% loZrks ;ksxfo'ks"kkRlw{eSd{ks=kkoxkg& fLFkrk% lokZReizns'ks"ouUrkuUrizns'kk% AA24AA 1ukeizR;;k%o Kkukoj.kkfn deZ izÑfr;ksa dk dkj.k] 1loZr%o loZ rjiQ ls vFkkZr~ leLr Hkkoksa esa 1;ksxfo'ks"kkr~o ;ksx fo'ks"k ls 1lw{eSd{ks=koxkgfLFkrk%o lw{e] ,d{ks=kkoxkg:i fLFkr 1lokZReizns'ks"kqo vkSj loZ vkReizns'kksa esa 1vuUrkuUrizns'kk%o tks deZ iqñxy ds vuUrkuUr izns'k gSa lks izns'kcU/ gSA The karmic molecules of infinite times infinite space-points always pervade in a subtle form the entire space-points of every soul in every birth. And these are absorbed by the soul because of its activity. 1rr% po rhoz] eè;e ;k eUn iQy nsus ds ckn 1futZjko mu deks± dh futZjk gks tkrh gS vFkkZr~ mn; esa vkus ds ckn deZ vkRek ls ìFkd~ gks tkrs gSaA vè;k; & 8 124 l}s|'kqqHkk;qukZexks=kkf.k iq.;e~ AA25AA The good variety of feeling-producing karmas, and the auspicious life, name, and status-determining karmas constitute merit (puòya). 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 vrks¿U;Rikie~ AA26AA The remaining varieties of karma constitute demerit. 1vr%vU;r~o bu iq.;&izÑfr;ksa ls vU; vFkkZr~ vlkrk osnuh;] v'kqHk vk;q] v'kqHk uke vkSj v'kqHk xks=k 1ikie~o ;s iki&izÑfr;k¡ gSaA AA bfr rÙokFkkZfèkxes eks{k'kkÐs v"Veks¿è;k;% AA ✽ ✽ ✽ vè;k; & 8 125 vkÏofujksèk% laoj% AA1AA The obstruction of influx is stoppage (samvara). l xqfIrlfefrèkekZuqisz{kkijh"kgt;pkfj=kS% AA2AA 1vkÏofujks/%o vkÏo dk 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 1xqfIrlfefr/ekZuqisz{kkijh"kgt;pkfj=kS%o rhu xqfIr] ik¡p lfefr] n'k /eZ] ckjg vuqisz{kk] ckohl ijh"kgt; vkSj ik¡p pkfj=k & bu N% dkj.kkas ls 1l%o laoj gksrk gSA Stoppage (is effected) by control, carefulness, virtue, contemplation, conquest by endurance, and conduct. rilk futZjk p AA3AA 1rilko ri ls 1futZjk po futZjk gksrh gS vkSj laoj Hkh gksrk gSA vFk uoeks¿è;k;% vè;k; & 9 126 Stoppage and Shedding of Karma By penance (austerity) dissociation also. lE;X;ksxfuxzgks xqfIr% AA4AA Curbing activity well is control (gupti). 1lE;d~;ksxfuxzgkso Hkys izdkj ;ksx dk fuxzg djuk lks 1xqfIr%o xqfIr gSA 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) Walking, speech, eating, lifting and laying down, and depositing waste products constitute the fivefold regulation of activities. mÙke{kekeknZoktZo'kkSplR;la;eriLR;kxkfdÛÓU;& czãp;kZf.k èkeZ% AA6AA vè;k; & 9 127 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, modesty, straightforwardness, purity, truthfulness, self-restraint, austerity, renunciation, non-attachment, and celibacy constitute virtue or duty. vfuR;k'kj.klalkjSdRokU;Rok'kqP;kÏolaojfutZjk& yksdcksfèknqyZHkèkeZLok[;krÙokuqfpUrueuqisz{kk% AA7AA 1vfuR;k'kj.klalkjSdRokU;Rok'kqP;kÏolaojfutZjk& yksdcksfèknqyZHkèkeZLok[;krÙokuqfpUrue~o vfuR;] v'kj.k] lalkj] ,dRo] vU;Ro] v'kqfp] vkÏo] laoj] futZjk] yksd] cksf/nqyZHk vkSj /eZ & bu ckjg ds Lo:i dk ckjEckj fpUrou djuk lks 1vuqisz{kk%o vuqisz{kk gSA Reflection is meditating on transitoriness, helplessness, transmigration, loneliness, distinctness, impurity, influx, stoppage, dissociation, the universe, rarity of enlightenment, and the truth proclaimed by religion. vè;k; & 9 128 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) The afflictions are to be endured so as not to swerve from the path of stoppage of karmas and for the sake of dissociation of karmas. {kqfRiiklk'khrks".kna'ke'kdukXU;kjfrÐhp;kZfu"k|k& 'kÕ;kØks'koèk;kpuk¿ykHkjksxr`.kLi'kZey& lRdkjiqjLdkjizKk¿Kkukn'kZukfu AA9AA 1{kqfRiiklk'khrks".kna'ke'kdukXU;kjfrÐhp;kZfu"k|k& 'kÕ;kØks'koèk;kpuk¿ykHkjksxr`.kLi'kZey& lRdkjiqjLdkjizKk¿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 vè;k; & 9 129 Hunger, thirst, cold, heat, insect-bites, nakedness, absence of pleasures, women, pain arising from roaming, discomfort of postures, uncomfortable couch, scolding, injury, begging, lack of gain, illness, pain inflicted by blades of grass, dirt, reverence and honour (good as well as bad reception), (conceit of) learning, despair or uneasiness arising from ignorance, and lack of faith (are the twenty-two hardships). lw{elkEijk;PNÁLFkohrjkx;ksÜÓrqnZ'k AA10AA 1lw{elkEijk;PNÁLFkohrjkx;ks%o lw{elkEijk; okys thoksa ds vkSj NÁLFk ohrjkxksa ds 1prqn'kZo 14 ijh"kg gksrh gaSA Fourteen afflictions occur in the case of the saints in the tenth and twelfth stages. ,dkn'k ftus AA11AA 1ftuso rsjgosa xq.kLFkku esa ftusUaenso ds 1,dkn'ko Åij crykbZ xbZ pkSng esa ls vykHk] izKk vkSj vKku bu rhu dks NksM+dj ckdh dh X;kjg ijh"kg gksrh gSaA Eleven afflictions occur to the Omniscient Jina. vè;k; & 9 130 cknjlkEijk;s losZ AA12AA 1cknjlkEijk;so cknjlkEijk; vFkkZr~ LFkwyd"kk; okys thoksa ds 1losZo loZ ijh"kg gksrh gSaA All the afflictions arise in the case of the ascetic with gross passions. Kkukoj.ks izKk¿Kkus AA13AA 1Kkukoj.kso Kkukoj.kh; ds mn; ls 1izKk¿Kkuso izKk vkSj vKku ;s nks ijh"kg gksrh gSaA Extraordinary learning and ignorance are caused by knowledge-covering karmas. n'kZueksgkUrjk;;ksjn'kZukykHkkS AA14AA Misbelief and lack of gain are caused by faithdeluding and obstructive karmas. 1n'kZueksgkUrjk;;ks%o n'kZueksg vkSj vUrjk; deZ ds mn; ls 1vn'kZukykHkkSo Øe ls vn'kZu vkSj vykHk ijh"kg gksrh gaSA vè;k; & 9 131 pkfj=keksgs ukXU;kjfrÐhfu"k|kØks'k;kpuk& lRdkjiqjLdkjk% AA15AA (The afflictions of) nakedness, absence of pleasures, woman, sitting posture, reproach, begging, and reverence and honour, are caused by conductdeluding karmas. osnuh;s 'ks"kk% AA16AA 1osnuh;so osnuh; deZ ds mn; ls 1'ks"kk%o ckdh dh 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 & ;s ijh"kg gksrh gSaA The other afflictions are caused by feeling karmas. 1pkfj=keksgso pkfj=keksguh; ds mn; ls 1ukXU;kjfrÐh& fu"k|kØks'k;kpuklRdkjiqjLdkjk%o uXurk] vjfr] Ðh] fu"k|k] vkØks'k] ;kpuk vkSj lRdkjiqjLdkj & ;s lkr ijh"kg gksrh gSaA ,dkn;ks HkkT;k ;qxinsdfLeÂSdksu o'kfr% AA17AA 1,dfLeu~ ;qxir~o ,d tho ds ,d lkFk 1,dkn;kso ,d ls ysdj 1vk ,dksu o'kfr%o mÂhl ijh"kg rd 1HkkT;k%o tkuuk pkfg;sA vè;k; & 9 132 The afflictions can occur simultaneously from one to nineteen. 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 5 Hksn gSaA Equanimity, reinitiation, purity of non-injury, slight passion, and perfect conduct are the five kinds of conduct. vu'kukoekSn;ZòfÙkifjla[;kujlifjR;kx& fofoÙkQ'kÕ;kludk;Dys'kk ckáa ri% AA19AA 1vu'kukoekSn;ZòfÙkifjla[;kujlifjR;kxfofoÙkQ& 'kÕ;kludk;Dys'kko lE;d~ izdkj ls 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 N% izdkj ds cká ri gSaA vè;k; & 9 133 (The external austerities are) fasting, reduced diet, special restrictions for begging food, giving up stimulating and delicious dishes, lonely habitation, and mortification of the body. 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] lE;d~ fou;] lE;d~ oS;kòÙ;] lE;d~ Lokè;k;] lE;d~ O;qRlxZ vkSj lE;d~ è;ku 1mÙkje~o ;s N% izdkj ds vH;Urj ri gSaA Expiation, reverence, service, study, renunciation, and meditation are the internal austerities. uoprqnZ'kiÛÓf}Hksnk ;FkkØea izkXè;kukr~ AA21AA 1izkd~ è;kukr~o è;ku ls igys ds ik¡p ri ds 1;FkkØeao vuqØe ls 1uoprqnZ'kiÛÓf}Hksnk%o uo] pkj] nl] ik¡p vkSj nks Hksn gSa vFkkZr~ lE;d~ izk;f'pr ds uo] lE;d~ fou; ds pkj] lE;d~ oS;kòÙ; ds nl] lE;d~ Lokè;k; ds ik¡p vkSj lE;d~ O;qRlxZ ds nks Hksn gaSA vè;k; & 9 134 Prior to meditation, these are of nine, four, ten, five, and two kinds respectively. vkykspuizfrØe.krnqHk;foosdO;qRlxZRkiÀNsn& ifjgkjksiLFkkiuk% AA22AA 1vkykspuizfrØe.krnqHk;foosdO;qRlxZRkiÀNsn& ifjgkjksiLFkkiuk%o vkykspuk] izfrØe.k] rnqHk;] foosd] O;qRlxZ] ri] Nsn] ifjgkj] miLFkkiuk] ;s izk;f'pÙk ri ds uo Hksn gaSA Confession, repentance, both, discrimination, giving up attachment to the body, penance, suspension, expulsion, and reinitiation. Kkun'kZupkfj=kksipkjk% AA23AA 1Kkun'kZupkfj=kksipkjk%o Kkufou;] n'kZufou;] pkfj=kfou; vkSj mipkjfou; & ;s fou; ri ds pkj Hksn gSaA Reverence to knowledge, faith, conduct, and the custom of homage. vè;k; & 9 135 vkpk;ksZikè;k;rifLo'kS{;Xykux.kdqyla?klkèkq& euksKkuke~ AA24AA 1vkpk;ksZikè;k;rifLo'kS{;Xykux.kdqyla?klkèkq& euksKkuke~o vkpk;Z] mikè;k;] riLoh] 'kSS{;] Xyku] x.k] dqy] la?k] lk/q vkSj euksK & bu nl izdkj ds eqfu;ksa dh lsok djuk lks oS;kòÙ; ri ds nl Hksn gSaA Respectful service to the Head (âcârya), the preceptor, the ascetic, the disciple, the ailing ascetic, the congregation of aged saints, the congregation of disciples of a common teacher, the congregation of the four orders (of monks, nuns, laymen, and laywomen), the long-standing ascetic, and the saint of high reputation. okpukìPNukuqisz{kkEuk;èkeksZins'kk% AA25AA 1okpukìPNukuqisz{kkEuk;èkeksZins'kk%o okpuk] ìPNuk] vuqisz{kk] vkEuk; vkSj /eksZins'k & ;s Lokè;k; ds ik¡p Hksn gSaA Teaching, questioning, reflection, recitation, and preaching. vè;k; & 9 136 ckákH;Urjksiè;ks% AA26AA 1ckákH;Urjksiè;ks%o cká mif/O;qRlxZ vkSj vH;arj mif/O;qRlxZ & ;s nks O;qRlxZ ri ds Hksn gaSA Giving up external and internal attachments. mÙkelaguuL;SdkxzfpUrkfujksèkks è;kuekUreZqgwrkZr~ AA27AA 1mÙkelaguuL;o mÙke laguu okys ds 1vk vUreqZgwrkZr~o vUreqZgwrZ rd 1,dkxzfpUrkfujks/ks è;kue~o ,dkxzrkiwoZd fpUrk dk fujks/ lks è;ku gSA Concentration of thought on one particular object is meditation. In the case of a person with the best physical structure or constitution it extends up to one muhûrta. vkrZjkSaeèkE;Z'kqDykfu AA28AA 1vkrjkSae/E;Z'kqDykfuo vkrZ] jkSnz] /eZ vkSj 'kqDy & ;s è;ku ds pkj Hksn gaSA vè;k; & 9 137 The painful (sorrowful), the cruel, the virtuous (righteous), and the pure. ijs eks{kgsrw AA29AA 1ijso tks pkj izdkj ds è;ku dgs muesa ls vUr ds nks vFkkZr~ /eZè;ku vkSj 'kqDyè;ku 1eks{kgsrwo eks{k ds dkj.k gSaA The last two are the causes of liberation. vkrZeeuksKL; lEiz;ksxs rf}iz;ksxk; LèfrleUokgkj% AA30AA 1veuksKL; lEiz;ksxso vfu"V inkFkZ dk la;ksx gksus ij 1rf}iz;ksxk;o mlds nwj djus ds fy;s 1LèfrleUokgkj%o ckjEckj fopkj djuk lks 1vkrZe~o ^vfu"V la;ksxt* uke dk vkrZè;ku gSA On the contact of disagreeable objects, thinking again and again for their removal is the first kind of sorrowful concentration. vè;k; & 9 138 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 in the case of agreeable objects. osnuk;kÜÓ AA32AA 1osnuk;k% po jksxtfur ihM+k gksus ij mls nwj djus ds fy;s ckjEckj fpUrou djuk lks osnuktU; vkrZè;ku gSA In the case of suffering from pain also. 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 also. vè;k; & 9 139 rnfojrns'kfojrizeÙkla;rkuke~ AA34AA 1rr~o og vkrZè;ku 1vfojrns'kfojrizeÙkla;rkuke~o vfojr & igys pkj xq.kLFkku] ns'kfojr & ik¡poka xq.kLFkku vkSj izeÙk la;r & Nêòs xq.kLFkku eas gksrk gSA These occur in the case of laymen with and without small vows and non-vigilant ascetics.  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 ls ik¡p) xq.kLFkkuksa esa gksrk gSA Cruel concentration relating to injury, untruth, stealing, and safeguarding of possessions occurs in the case of laymen with and without partial vows. vkKkik;foikdlaLFkkufop;k; èkE;Ze~ AA36AA 1vkKkik;foikdlaLFkkufop;k;o vkKkfop;] vik;fop;] foikdfop; vkSj laLFkkufop; ds fy;s fpUrou djuk lks 1/E;Ze~o /eZè;ku gSA vè;k; & 9 140 The contemplation of objects of revelation, misfortune or calamity, fruition of karmas, and the structure of the universe, is virtuous concentration. 'kqDys pk|s iwoZfon% AA37AA 1'kqDys pk|so igys nks izdkj ds 'kqDyè;ku vFkkZr~ ìFkDRofordZ vkSj ,dRofordZ & ;s nks è;ku Hkh 1iwoZfon%o iwoZKku/kjh Jqrdsoyh ds gksrs gSaA The first two types of pure concentration are attained by the saints well-versed in the pûrvas. ijs dsofyu% AA38AA 1ijso 'kqDyè;ku ds vfUre nks Hksn vFkkZr~ lw{efØ;kizfrikfr vkSj O;qijrfØ;kfuo£r ;s nks è;ku 1dsofyu%o dsofy Hkxoku ds gksrs gSaA The last two arise in the omniscients. ìFkDRoSdRofordZlw{efØ;kizfrikfrO;qijr& fØ;kfuorhZfu AA39AA vè;k; & 9 141 1ìFkDRoSdRofordZlw{efØ;kizfrikfrO;qijrfØ;k& fuorhZfuo ìFkDRofordZ] ,dRofordZ] lw{efØ;kizfrikfr vkSj O;qijrfØ;kfuo£r & ;s 'kqDyè;ku ds pkj Hksn gSaA (The four types of pure concentration are) that of different, scriptural, shifting, that of the single scriptural, that of subtle activity, and that of 1 complete destruction of activity . 1 Poathaktvavitarka, ekatvavitarka, sûkomakriyâpratipâti and vyuparatakriyânivarti are the Sanskrit names of the four types of pure concentration. =;sd;ksxdk;;ksxk;ksxkuke~ AA40AA 1=;sd;ksxdk;;ksxk;ksxkuke~o Åij dgs x;s pkj izdkj ds 'kqDyè;ku vuqØe ls rhu ;ksx okys] ,d ;ksx okys] ek=k dk;;ksx okys vkSj v;ksxh thoksa ds gksrs gaSA Of three activities, one activity, bodily activity, and no activity. ,dkJ;s lfordZohpkjs iwosZ AA41AA 1,dkJ;so ,d (&ifjiw.kZ) JqrKkuh ds vkJ; ls jgus okys 1iwosZo 'kqDyè;ku ds igys nks Hksn 1lfordZohpkjso fordZ vkSj ohpkj lfgr gSaaA vè;k; & 9 142 The first two types are based on one substratum and are associated with scriptural knowledge and shifting. 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 is free from shifting. fordZ% Jqre~ AA43AA 1Jqre~o JqrKku dks 1fordZ%o fordZ dgrs gSaA Vitarka is scriptural knowledge. ohpkjks¿FkZO;×tu;ksxlÄ~ØkfUr% AA44AA 1vFkZO;×tu;ksxlÄ~ØkfUr%o vFkZ] O;×tu vkSj ;ksx dk cnyuk lks 1ohpkj%o ohpkj gSA Vicâra is shifting with regard to objects, words and activities. vè;k; & 9 143 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'kkUreksg{kid{kh.keksgftuk%o lE;Xn`f"V] i×pe xq.kLFkkuorhZ Jkod] fojr&eqfu] vuUrkuqcU/h dk fola;kstu djus okyk] n'kZueksg dk {k; djus okyk] mi'keJs.kh ekaMusokyk] mi'kkUreksg] {kidJs.kh ekaMusokyk] {kh.keksg vkSj ftu & bu lc ds (vUreqZgwrZ i;ZUr ifj.kkeksa dh fo'kq1⁄4rk dh vf/drk ls vk;qdeZ dks NksM+dj) izfr le; 1Øe'k% vla[;s;xq.kfutZjk%o Øe ls vla[;krxq.kh futZjk gksrh gSA The dissociation of karmas increases innumerablefold from stage to stage in the ten stages of the right believer, the householder with partial vows, the ascetic with great vows, the separator of the passions leading to infinite births, the destroyer of faith-deluding karmas, the suppressor of conductdeluding karmas, the saint with quiescent passions, the destroyer of delusion, the saint with destroyed delusion, and the spiritual victor (Jina). vè;k; & 9 144 iqykdcdq'kdq'khyfuxzZUFkLukrdk fuxzZUFkk% AA46AA 1iqykdcdq'kdq'khyfuxzZUFkLukrdko iqykd] cdq'k] dq'khy] fuxzZUFk vkSj Lukrd & ;s ik¡p izdkj ds 1fuxzZUFkk%o fuxzZUFk gSaA Pulâka, Bakuoa, Kuoîla, Nirgrantha, and Snâtaka are the passionless saints. la;eJqrizfrlsoukrhFkZ yxysÀ;ksiiknLFkkufodYir% lkè;k% AA47AA mijksDr eqfu 1la;eJqrizfrlsoukrhFkZ yxysÀ;ksiikn& LFkkufodYir%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, scriptural knowledge, transgression, the period of Tîrthamkara, the sign, the colouration, birth, and the state or condition. AA bfr rÙokFkkZfèkxes eks{k'kkÐs uoekssè;k;% AA ✽ ✽ ✽ vè;k; & 9 145 eksg{k;kTKkun'kZukoj.kkUrjk;{k;kPp dsoye~ AA1AA Omniscience (perfect knowledge) is attained on the destruction of deluding karmas, and on the destruction of knowledgeand perception-covering karmas and obstructive karmas. cUèkgsRoHkkofutZjkH;ka d`RLudeZfoizeks{kks eks{k% AA2AA 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 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 and with the functioning of the dissociation of karmas, vFk n'keks¿è;k;% vè;k; & 10 146 Liberation 1 the annihilation of all karmas is liberation . 1 The reader's attention is drawn to the distinction between the two stages represented by the 'Arhat' and the 'Siddha'. The attainment of omniscience is described in the first sutra of this chapter, and the attainment of complete liberation in the second. Omniscience is attained on the destruction of the deluding, the knowledge-obscuring, the perception-obscuring and the obstructive karmas, in the order mentioned in the first sutra. As long as the deluding karmas are very powerful, spiritual progress is very slow if not impossible. In that condition the self is almost a slave to the karmic forces at work and is tossed to and fro in the ocean of transmigration. The secret of spiritual progress lies in the ascendancy acquired with great difficulty and effort by the self over the deluding karmas. Only then does the self become the master of evil and begin to succeed in overcoming evil. It is no doubt a tough fight between the self and evil, and there may be ups and downs in this long and arduous struggle. But the undaunted and unconquerable soul carries on the battle incessantly, gradually establishes ascendancy over the forces of evil, ultimately roots out evil with the help of pure concentration and becomes the Victor. This epic story of the struggles of the soul with the forces of evil may be read with absorbing interest in the several masterpieces of Jaina literature in Sanskrit, Tamil, Kannada and other Indian languages. These four – the deluding, knowledge-obscuring, perception-obscuring and obstructive karmas – are called destructive (ghâti) karmas, as these four main types of karmas interfere with the four infinitudes described in the fourth sutra, which are the essential characteristics of the soul. The other four main types are called non-destructive (aghâti) karmas, as these do not harm these four infinitudes. The self attaining omniscience becomes an Arhat, and the self attaining complete release a Siddha. There may be a longer or a shorter interval between the attainment of these two stages. That depends upon the lifetime still remaining on the manifestation of omniscience. And this may vary from soul to soul. Till the time of complete release, the Arhat is associated with the body. When the other four types of karmas are entirely destroyed, the released pure soul (Siddha) goes up to the summit of the universe and dwells there in eternal bliss. vè;k; & 10 147 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 (Emancipation is attained) on the destruction of psychic factors also like quietism and potentiality. vU;=kdsoylE;DRoKkun'kZufl1⁄4RosH;% AA4AA Other than infinite faith, infinite knowledge, infinite perception, and infinite perfection. 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 rnuUrjewèo± xPNR;kyksdkUrkr~ AA5AA 1rnuUrje~o rqjUr gh 1Åèo± vkyksdkUrkr~ xPNfro ÅèoZxeu djds yksd ds vxzHkkx rd tkrk gSA Immediately after that the soul darts up to the end of the universe. vè;k; & 10 148 iwoZiz;ksxknlaxRokoeUèkPNsnkÙkFkkxfrifj.kkekPp AA6AA 1iwoZiz;ksxkr~o 1& iwoZ iz;ksx ls] 1vlaxRokr~o 2& lax jfgr gksus ls] 1cU/PNsnkr~o 3& cU/ dk uk'k gksus ls] 1rFkkxfrifj.kkekr~ po vkSj 4& 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. vkfo1⁄4dqykypØoñO;ixrysikykcqonsj.Mcht& onfXuf'k[kkoPp AA7AA Like the potter's wheel, the gourd devoid of mud, the shell of the castor-seed, and the flame of the candle. eqDr tho 1vkfo1⁄4dqykypØor~o 1& dqEgkj }kjk ?kqek;s gq, pkd dh rjg iwoZ iz;ksx ls] 1O;ixr& ysikykcqor~o 2& ysi nwj gks pqdk gS ftldk ,slh rwEcs dh rjg lax jfgr gksus ls] 1,j.Mchtor~o 3& ,j.M ds cht dh rjg cU/u jfgr gksus ls 1po vkSj 1vfXu& f'k[kkor~o 4& vfXu dh f'k[kk (ykS) dh rjg ÅèoZxeu LoHkko ls & ÅèoZxeu (Åij dks xeu) djrk gSA vè;k; & 10 149 èkekZfLrdk;kHkkokr~ AA8AA 1/ekZfLrdk;kHkkokr~o vkxs (vyksd esa) /ekZfLrdk; dk vHkko gS vr% eqDr tho yksd ds vUr rd gh tkrk gSA As there is no medium of motion. {ks=kdkyxfr yxrhFkZpkfj=kizR;sdcq1⁄4cksfèkr& KkukoxkgUkkUrjla[;kYicgqRor% lkè;k% AA9AA 1{ks=kdkyxfr yxrhFkZpkfj=kizR;sdcq1⁄4cksfèkr& KkukoxkgUkkUrjla[;kYicgqRor%o {ks=k] dky] xfr]  yx] rhFkZ] pkfj=k] izR;sdcq1⁄4cksf/r] Kku] voxkguk] vUrj] la[;k vkSj vYicgqRo & bu ckjg vuq;ksxksa ls 1lkè;k%o eqDr thoksa (fl1⁄4ksa) esa Hkh Hksn fl1⁄4 fd;s tk ldrs gSaA The emancipated souls can be differentiated with reference to the region, time, state, sign, type of Arhat, conduct, self-enlightenment, enlightened by others, knowledge, stature, interval, number, and numerical comparison. AA bfr rÙokFkkZfèkxes eks{k'kkÐs n'kekss¿è;k;% AA ✽ ✽ ✽ vè;k; & 10 150 dksfV'kra }kn'k pSo dksV~Ôks y{kk.;'khfrL=;fèkdkfu pSoA iapk'kn"VkS p lgÏla[;kesrñJqra iÛÓina uekfe AA vjgarHkkfl;RFka x.kgjnsos g xafFk;a lOoaA i.kekfe HkfÙktqÙkks] lqn.kk.kegkso;a fljlkAA v{kjek=kinLojghua] O;×tulfUèkfoo£trjsiQe~A lkèkqfHkj=kee~{kferO;a] dks u foeqáfr 'kkL=kleqaesA n'kk¿è;k;s ifjfPNUus] RkÙokFksZ ifBrs lfrA iQya L;knqioklL;] Hkkf"kra eqfuiqÄõoS%AA rÙokFkZlw=kdÙkkZja] x`1⁄4fiPNksiyf{kre~A oUns x.khUaelatkreqekLokfeequh'oje~AA ta lDdbZ ra dhjb] ta p .k lDdbZ rgso líg.kaA lígek.kks thoks] ikob vtjkeja Bk.kaAA ro;j.ka o;èkj.ka latelj.ka p thon;kdj.ke~A vars lekfgej.ka pmfog nqD[ka f.kokjsbZAA AA bfr rÙokFkZlw=kkijukerÙokFkkZfèkxes eks{k'kkL=ka lekIre~ AA ✽ ✽ ✽ 151 152 It would be most appropriate to give here an excerpt from Reality, the English translation of Âchârya Pujyapâda's 'Sarvârthasiddhi' – a commentary on Âchârya Umâsvami's 'Tattvârthâdhigama Sûtra' (p. 290): This exposition of ultimate reality, the essence of the supreme and immortal teachings of Lord Jina, called Sarvârthasiddhi by the learned, deserves to be contemplated incessantly by the venerable, seeking celestial happiness and eternal bliss. 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 1lords of men and of devas! I bow with great devotion to Lord Mahavira, who has expounded the entire reality with his infinite knowledge in an indisputable manner, who is endowed with supreme attributes, and who is worshipped by human beings and devas. E P I L O G U E 1 The idea is that it is considerably easy to secure these ephemeral goals rather than the ultimate goal of the ambrosial happiness of supreme bliss. " " I N D E X ( H I N D I ) vdkefutZjk 88 vpkS;Z 95 vtho 3, 66, 82 v.kqozr 83, 101, 106 vfrfFklafoHkkx 101, 110 vFkZ 2, 143 vn'kZu 129, 131 v/eZ 66, 67, 68, 70, 71 vf/dj.k 4, 82, 83 vf/xe 4 v/ksyksd 36 vuFkZn.Mozr 101 vuUrkuqcU/h 117, 144 vfuR; 128 vuqÙkj 57 vuqfn'k 57, 60, 62 vuqisz{kk 126, 128, 136 vUrjk; 84, 92, 114, 120, 121, 123, 131, 146 vU;Ro 128 vizR;k[;ku 117 vH;Urj ri 134 vykHk 129, 130, 131 vYicgqRo 4, 150 voxkg 42, 69, 70, 71 voxzg 7, 8 vof/Kku 5, 9, 10, 12, 19, 58, 115 vol£i.kh 46 vok; 7 vfojfr 113, 146 v'kj.k 128 v'kqfp 128 v glk 94, 98, 103 vKku 17, 18, 129, 130, 131 vkdk'k 36, 66, 67, 68, 71 vk dpU; 128 vktZo 128 vkrZè;ku 137 vkRek 31, 80, 82, 124, 126 vknkufu{ksi 94, 127 vk;q 35, 43, 47, 50, 58, 61, 62, 63, 64, 65, 87, 88, 114, 122, 123, 125 vkÏo 3, 80, 81, 82, 83, 85, 86, 87, 88, 89, 90, 91, 92, 126, 128 vkgkjd 29, 30, 33 bUnz 52, 53 bfUnz; 7, 21, 22, 23, 24, 58, 72, 75, 81, 97 bZgk 7, 8 mRlxZ 127 mRl£i.kh 46 miikn 27, 28, 29, 32, 35, 60 153 miHkksx&ifjHkksx ifjek.k 101, 110 mi;ksx 19, 22 ÅèoZxeu 148, 149 1⁄2tqefr 10 Ítqlw=k 14 ,dRo 128 ,dRofordZ 141, 142 ,oaHkwr 14 ,"k.kk 127 ,sjkor 40, 44, 46, 49 vkSnf;d 15, 18 vkSnkfjd 29, 32 vkSi'kfed 15, 16, 148 deZ 1, 20, 33, 80, 81, 85, 86, 89, 90, 91, 92, 113, 115, 116, 117, 118, 119, 120, 121, 122, 124, 131, 132, 144, 146 deZHkwfe 49 dYikrhr 56, 59 dYiksiiÂ 51, 56 d"kk; 18, 33, 81, 83, 86, 99, 113, 116, 117, 131, 146 dkeZ.k 25, 29, 30, 31, 32 dky 4, 46, 73, 78, 79, 110, 150 dsoyn'kZu 16, 148 dsoyKku 5, 6, 10, 12, 16, 19, 115, 146, 148 Øks/ 18, 81, 95, 117 xHkZ 27, 28, 29, 32, 34 xq.kozr 101 xq.kLFkku 33, 130, 140, 144, 146 xqfIr 126, 127 xzSos;d 57, 59, 62 xks=k 114, 120, 121, 122, 125 ?kuokroy; 36 ?kuksnf/okroy; 36 p{kq 8, 17, 19, 23, 75 pkfj=k 16, 17, 86, 117, 126, 133, 150 pksjh 93, 99, 104, 140 NsnksiLFkkiuk 133 tEcw}hi 39, 40, 48 tho 2, 3, 4, 11, 13, 15, 19, 20, 21, 25, 26, 31, 37, 60, 66, 68, 71, 81, 82, 83, 99, 100, 101, 113, 132, 148, 149, 150 thoRo 18 T;ksfr"kh nso 51, 52, 53, 55, 56, 65 rÙo 1, 2, 3, 4 ruqokroy; 36 ri 90, 126, 128, 133, 134, 135, 136, 137 fr;±p 10, 18, 34, 47, 50, 87, 118 rhFk±dj 90 rStl 29, 30, 31, 33 154 Index (Hindi) R;kx 90, 93, 95, 96, 97, 111, 128 n'kZukoj.k 84, 114, 115, 121, 123, 146 nku 16, 17, 85, 92, 111, 120 fnXozr 101, 106 nso 9, 18, 28, 32, 34, 35, 38, 43, 51, 53, 54, 55, 56, 57, 58, 59, 60, 86 ns'kozr 100, 101, 107 ns'kfojr 140 nzO; 3, 8, 12, 66, 67, 68, 70, 71, 72, 73, 74, 75, 78, 79, 99 /eZ 66, 67, 68, 70, 71, 86, 109, 126, 128, 137, 138, 140 /eZè;ku 137, 138, 140 /kj.kk 7 /zkSO; 75 è;ku 134, 137, 138, 140, 141 ufn;k¡ 44, 45 u; 4, 14 ujd 18, 36, 38, 63, 64, 86, 118 uke 3, 39, 41, 43, 48, 114, 121, 122, 123, 125, 138 Ukkjd] ukjdh 9, 28, 34, 35, 37, 38, 60, 63, 86, 118 fuxzZUFk 145 futZjk 3, 123, 124, 126, 128, 129, 144, 146 funsZ'k 4 fu"k|k 129, 132 uSxe 14 ijek.kq 30, 69, 74, 76, 77, 78, 113 ifjxzg 58, 86, 87, 93, 97, 100 ifjgkjfo'kqf1⁄4 133 ijh"kg 129, 130, 131, 132 ijks{k 5 iki 80, 93, 97, 125 ikfj.kkfed 15, 18, 148 iq.; 80, 125 iqñxy 11, 25, 66, 67, 69, 70, 71, 72, 73, 74, 113, 124 ìFkDRofordZ 141, 142 izR;{k 6 izR;k[;ku 95, 117 izns'k 30, 66, 68, 69, 70, 71, 80, 113, 124 izek.k 4, 5, 6 izekn 99, 113, 146 izKk 129, 130, 131 izk;f'pÙk 134, 135 izks"k/ksiokl 101, 109 cU/ 3, 73, 76, 77, 103, 113, 123, 146, 149 cká ri 133 cksf/nqyZHk 128 czzãp;Z 96, 128 Hkjr 40, 44, 45, 46, 48, 49 155 Index (Hindi) Hkouoklh nso 51, 53, 54, 61, 64 HkO;Ro 18, 148 Hkko 3, 4, 15, 18, 89, 99, 140, 148 efrKku 5, 6, 7, 9, 11, 19, 115 eè;yksd 39 eu 7, 8, 23, 53, 80, 83, 94, 99, 107, 108 eu%i;Z;Kku 5, 10, 11, 12, 19, 115 euq"; 10, 18, 24, 34, 47, 49, 50, 53, 55, 56, 60, 87, 118 eknZo 128 eku 18, 117 ekuq"kksÙkj 49 ek;k 18, 87, 117 feF;kn'kZu 18, 113 feF;kKku 13, 19 es# 39, 48, 49, 55 eSFkqu 93, 100 eksguh; 86, 114, 116, 117, 121, 123, 132 eks{k 2, 3, 35, 60, 138, 146, 148 eks{kekxZ 1, 2 ;Fkk[;kr 133 ;ksx 80, 83, 85, 89, 99, 113, 124, 127, 142, 143, 146 ;ksfu 27, 60 jRu=k; 4 jE;d 40, 44 jkSnzè;ku 137 yfC/ 17, 22, 33  yx 18, 145, 150 ys';k 18, 37, 51, 58, 59, 145 yksd 3, 70, 97, 128, 148, 150 yksHk 18, 95, 117 opu 72, 80, 83, 94, 95, 99, 107, 108 ouLifr 24 fofØ;k 37 foxzgxfr 25, 26 fordZ 141, 142, 143 fonsg 40, 44, 45, 46, 47, 49 fo/ku 4 fou; 90, 134, 135 foiqyefr 10 ohpkj 142, 143 oh;Z 16, 17, 82, 92 osnuk 37, 111, 139 osnuh; 114, 116, 117, 121, 122, 125, 132 oSfØf;d 29, 32, 33 oSekfud nso 51, 56, 57, 58 oS;kòÙ; 90, 134, 136 O;×tu 143 O;Urj nso 51, 52, 53, 55, 64 O;qRlxZ 134, 135, 137 O;qijrfØ;kfuo£r 141, 142 'kjhj 25, 29, 30, 31, 32, 33, 37, 53, 58, 72, 80, 96, 98, 107, 118, 119 156 Index (Hindi) 'kY; 100 f'k{kkozr 101, 108, 109, 110 'kqDyè;ku 137, 138, 141, 142, 143 'kkSp 85, 128 Jkod 100, 101, 102, 144 JqrKku 5, 9, 11, 19, 23, 115, 143 la[;k 4, 81, 150 laToyu 117 la;e 17, 18, 85, 88, 128, 145 la;ekla;e 17, 88 laoj 3, 126, 128, 129 laosx 90, 98 lalkj 81, 90, 98, 128 laguu 119, 137 lr~ 4, 13, 75 lR; 95, 104, 128 lefHk:< 14 lfefr 94, 126, 127 leqnz 39, 44 lEewPNZu 27, 29, 32, 34 lE;d~pkfj=k 2 lE;DRo 16, 17, 81, 89, 117, 148 lE;Xn'kZu 2, 3, 4, 89, 100, 102 lE;Xn`f"V 60, 101, 144 lE;XKku 2, 19 ljkxla;e 85, 88 ljksoj 41, 42, 43 lokZFkZflf1⁄4 57, 62 lYys[kuk 102, 111 lkxj 38, 61, 62, 65, 121, 122 lkekf;d 101, 108 fl1⁄4Ro 148 lw{efØ;kizfrikfr 141, 142 lw{elkEijk; 130, 133 lSuh 20, 24 LdU/ 74, 75 LFkkiuk 3 LFkkoj 20, 21, 119 Li'kZu 4, 21, 23, 24, 81, 97 Lokè;k; 134, 136 gfj 40, 44  glk 81, 93, 97, 99, 140 gSeor 40, 44, 47 gSj.;or 40, 44 {kek 85, 128 {kkf;d 15, 16 {kk;ksi'kfed 17 {ks=k 4, 11, 40, 45, 46, 48, 70, 105, 106, 150 =kl 20, 21, 119 Kku 4, 5, 7, 8, 9, 10, 11, 12, 13, 16, 17, 19, 58, 84, 150 Kkukoj.k 84, 114, 115, 121, 123, 146 ✽ ✽ ✽ 157 Index (Hindi) I N D E X ( E N G L I S H ) Activities 82, 113, 127, 142, 143 Afflictions 129, 130, 131, 132, 133 Air 21, 36 Aghâti karmas 147 Airâvata 40, 46, 49 Anger 95, 118 Animal(s) 10, 50, 61, 87, 118 Apprehension 7, 8, 9 Arhat 147, 150 Ascetic(s) 86, 91, 101, 102, 131, 136, 140, 144 Asurkumâra 38 Atom(s) 69, 74, 76 Attachment 59, 85, 87, 88, 93, 96, 97, 100, 128, 135, 137, 149 Attainment 17, 18, 22, 33 Austerities 85, 88, 91, 134 Aversion 97 Belief 2, 16, 18, 89, 113, 117, 131, Bharata 40, 45, 46, 48, 49 Birth 9, 27, 28, 29, 32, 60, 88, 89, 118, 124, 144, 145 Bondage (bandha) 3, 113, 114, 146, 149 Brahmaloka 59 Celestial (beings) 9, 28, 34, 51, 52, 61, 65, 86, 88, 89, 118 Charity 85, 91, 111 Clairvoyance 5, 9, 10, 11, 12, 13, 58, 115 Cognition 6 Colour 23, 41, 73, 119 Colouration (leoya) 18, 37, 51, 58, 145 Compassion 85, 98 Concentration 102, 108, 109, 137, 138, 140, 141, 142 Conduct 2, 16, 17, 86, 103, 117, 118, 126, 132, 133, 135, 144, 150 Conduct-deluding 86, 117 Consciousness 18, 19, 22 Contemplation 85, 94, 126, 141 Cruel concentration 138, 140 Death 72, 102, 111, 119 Deceitfulness 87, 118 Degeneration 46 Deluding karmas 117, 121, 146, 147 Desire 54, 96, 103, 111 Destruction 10, 15, 75, 142, 146, 148 Destruction-cum-subsidence (of karmas) 10, 15 Detachment 98 Devakuru 47, 49 Dhâtakikhanda 48 158 Dissociation (of karmas; nirjarâ) 3, 85, 88, 127, 128, 129, 144, 146 Earth(s) 21, 36, 37, 38 Energy 16, 120 Enjoyment 16, 32, 103, 111, 120, 124, 139 Equanimity 85, 91, 133 Existence 5, 18, 75, 76, 88, 91, 98, 118, 119 Faith 2, 3, 17, 86, 88, 91, 117, 130, 131, 135, 144, 148 Faith-deluding 86, 117, 144 Falsehood 93, 99 Fire 21 Fission 74, 75 Five-sensed 25 Fusion 74, 75 Gift 16, 91, 112, 120 Ghâti karmas 147 Graiveyakas 57, 58, 59, 62 Greed 85, 95, 118 Gross (body) 29 gupti 127 Haimavata 40 Hairaòyavata 40 Hari 40 Heavenly (beings) 51, 56 Householder 101, 102, 144 Human (beings) 10, 47, 49, 50, 55, 61, 87, 118 Human life 87 Immobile (beings) 20, 21 Infernal (beings) 9, 28, 34, 37, 38, 61, 63, 87, 118 Influx (âsrava) 3, 80, 81, 82, 84, 85, 86, 87, 88, 89, 91, 92, 126, 128 Injury 85, 87, 93, 97, 99, 130, 133, 140 Intuition 3, 116 Jambudvîpa 39, 40, 48 Kalpas 57, 59, 61 Kalpavâsi 51 Karma(s) 1, 15, 80, 84, 85, 86, 87, 88, 89, 91, 92, 113, 114, 115, 116, 117, 118, 119, 120, 121, 122, 123, 124, 125, 126, 129, 131, 132, 141, 144, 146, 147 Karmic (body) 25, 29 Knowledge 2, 3, 4, 5, 6, 7, 9, 11, 13, 14, 16, 17, 18, 23, 84, 85, 91, 103, 114, 115, 131, 135, 143, 145, 146, 147, 148, 150 Laukantikas 59, 65 Liberated soul 26 Liberation 1, 2, 3, 138, 147 Life-karma 87, 88, 89, 118 Lifetime 35, 43, 47, 50, 58, 61 Lord (Indra) 52 Luminous (body) 29, 30, 33 Manuoottara 49 Matter 12, 27, 66, 67, 69, 70, 72, 73, 74, 113 159 Index (English) Meditation 94, 134, 135, 137 Medium of motion 66, 68, 150 Medium of rest 66, 68 Meru 40, 55 Mind 7, 9, 20, 23, 25, 72, 80 Minor (or supplementary vows) 102, 106 Mobile (beings) 20, 21, 119 Molecule(s) 74, 75, 124 Mountains 40, 41, 42, 45 muhûrta 50, 122, 123, 137 naya (standpoint) 4, 14 Non-attainment 18 Non-restraint 17, 85 Non-soul 3, 66 Nymphs 43 Obstructive karma(s) 92, 114, 120, 121, 131, 146, 147 Omniscience 5, 12, 115, 146, 147 Omniscient 86, 91, 130, 141 Origination 75 palya 43, 47, 50, 61 palyopama 63, 64 pâpa 80 Passion(s) 18, 81, 82, 83, 86, 99, 105, 113, 118, 131, 133, 144, 145 Perception 16, 17, 84, 114, 116, 146, 147, 148 Perceptual judgment 7 Perfection 18, 148 Peripatetic (devas) 52, 55, 64 Permanence 75, 76 Physique-making karma 89 Plants 21, 24, 118 Pleasant feeling 85, 116 Pleasure 53, 72, 96, 111, 130, 132 pramâòa 4, 5 Pride 59, 118 Projectable (body) 29, 33 pudgala 67 puòya 80, 125 Pure concentration 138, 141, 142, 147 Puokaradvîpa 48 Ramyaka 40 Reality 1, 3 Regeneration 46 Renunciation 128, 134 Residential (devas) 54, 61, 64 Restraint 17, 85, 88 Retention 7 Rise (of karmas) 15 Rivers 44, 45 ajumati 10 sâgaropama 38, 61, 65, 121, 122 Saints 130, 136, 141, 145 Salvation 18 samvara 126 Sarvârthasiddhi 58, 62, Saudharma 57, 58, 61 Scriptural knowledge 5, 9, 11, 13, 23, 115, 143, 145 Self-restraint 118, 128, 145 160 Index (English) Sense(s) 7, 21, 22, 23, 58, 82, 97 Sensory knowledge 5, 7, 9, 11, 13, 115 Sex 18, 34, 118, Sexual 54, 96, 105 Siddha 147 Smell 23, 73 Sorrowful concentration 138 Soul(s) 3, 13, 15, 19, 20, 26, 27, 32, 66, 68, 69, 70, 71, 72, 124, 147, 148, 149, 150 Sound 23, 53, 74 Space 5, 11, 25, 30, 36, 66, 67, 68, 69, 70, 71, 114, 124 Space-points 30, 69, 71, 114, 124 Speculation 7 Speech 72, 80, 94, 127 Spontaneous (generation) 27, 29, 32, 34 Standpoint (naya) 4, 14 Stealing 93, 99, 140 Stellar (devas) 52, 55, 65 Stoppage (samvara) 3, 126, 128, 129 Subsidence (of karmas) 10, 15 Substance(s) 2, 3, 8, 11, 12, 66, 67, 69, 73, 75, 76, 78, 79 Substratum 4, 79, 82, 83, 84, 143 Taste 23, 73, 119 Telepathy 5, 10, 11, 12, 115 Thought-activity 82 Time 5, 56, 73, 78, 79, 150 Tîrthamkara 91, 145 Touch 23, 53, 73, 119 Transformable (body) 29, 32 Transmigrating soul 20, 26 Unchastity 93, 100 Universe 69, 70, 98, 128, 141, 148 Unpleasant feeling 85, 116 Uttarakuru 49 Videha 40, 45, 47, 49 Vipulmati 10 Virtue 126, 128 Virtuous concentration 138, 141 Vow(s) 82, 88, 91, 93, 94, 101, 102, 103, 106, 108, 140, 144 Water 21 Wrong belief 18, 113, 117 Wrong knowledge 14, 17, 18 Yojana 40, 42, 45 ✽ ✽ ✽ 161 Index (English)

A C K N O W L E D G M E N T The following individuals have graciously ordered, at the preprint stage, the copies of the book as mentioned against their names: 1. Mrs. Manju Jain 50 copies B-13, MDDA Colony, Dehradun-248001 (In fond memory of her parents Late Shri Sumer Chand Jain and Late Smt. Sumran Mala Jain) 2. Mrs. Sonal & Mr. Raghav, Tanisha and Kushagra 30 copies 64-A, Subhash Road, Dehradun-248001 3. Mrs. Malika & Mr. Kishore 30 copies 29 Rajpur Road, Dehradun-248001 (In memory of Malika's Buaji, Late Ms. Mira Jain, whose life was an embodiment of celibacy and austerity. 163 ISBN 81-903639-2-1 Rs.: 250/fodYi Vikalp Printers Publishing Section E-mail: vikalp_printers@rediffmail.com "...All my blessings to this great work, which is deep in thought and simple in expression." – Âchârya 108 Vidyanandji Muniraj "The Tattvârthsûtra is regarded as the most authoritative book on Jainism, and the only text authoritative in both Svetambara and Digambara sects of Jainism..." – From Wikipedia, the free encyclopedia