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Date : 17-Nov-2022
Index
अधिकार
Index
!! श्रीसर्वज्ञवीतरागाय नम: !!
श्रीमद्-भगवत्उमास्वामीदेव-प्रणीत
श्री
तत्त्वार्थ-सूत्र
मूल संस्कृत सूत्र, श्री पूज्यपाद-आचार्य विरचित 'सर्वार्थ-सिद्धि' नामक संस्कृत टीका का हिंदी अनुवाद, श्री अकलान्काचार्य विरचित 'तत्त्वार्थ-राजवार्तिक' नामक संस्कृत टीका का हिंदी अनुवाद सहित
आभार : महेंद्र-कुमार जैन 'न्यायाचार्य', सुपार्श्वमती-माताजी
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!! नम: श्रीसर्वज्ञवीतरागाय !!
ॐकारं बिन्दुसंयुक्तं नित्यं ध्यायन्ति योगिनः
कामदं मोक्षदं चैव ॐकाराय नमो नम: ॥1॥
अविरलशब्दघनौघप्रक्षालितसकलभूतलकलंका
मुनिभिरूपासिततीर्था सरस्वती हरतु नो दुरितान् ॥2॥
अज्ञानतिमिरान्धानां ज्ञानाञ्जनशलाकया
चक्षुरुन्मीलितं येन तस्मै श्रीगुरवे नम: ॥3॥
॥ श्रीपरमगुरुवे नम:, परम्पराचार्यगुरुवे नम: ॥
सकलकलुषविध्वंसकं, श्रेयसां परिवर्धकं, धर्मसम्बन्धकं, भव्यजीवमन: प्रतिबोधकारकं, पुण्यप्रकाशकं, पापप्रणाशकम इदं शास्त्रं श्रीतत्त्वार्थ-सूत्र-नामधेयं, अस्य मूलाग्रन्थकर्तार: श्रीसर्वज्ञदेवास्तदुत्तरग्रन्थकर्तार: श्रीगणधरदेवा: प्रतिगणधरदेवास्तेषां वचनानुसारमासाद्य आचार्य श्रीआचार्यउमास्वामीदेव विरचितं, सर्वे श्रोतार: सावधानतया शृणवन्तु ॥
मंगलं भगवान् वीरो मंगलं गौतमो गणी
मंगलं कुन्दकुन्दार्यो जैनधर्मोऽस्तु मंगलम् ॥
सर्वमंगलमांगल्यं सर्वकल्याणकारकं
प्रधानं सर्वधर्माणां जैनं जयतु शासनम् ॥
आ. उमास्वामी कृत मोक्षमार्ग, तत्त्वार्थ दर्शन विषयक 10 अध्यायों में सूत्रबद्ध ग्रन्थ है। कुल सूत्र 357 हैं। इसी को मोक्षशास्त्र भी कहते हैं। दिगम्बर व श्वेताम्बर दोनों को समान रूप से मान्य है। जैन आम्नाय में यह सर्व प्रधान सिद्धान्त ग्रन्थ माना जाता है। जैन दर्शन प्ररूपक होने के कारण यह जैन बाइबल के रूप में समझा जाता है।
वीर-हिमाचल तें निकसी, गुरु-गौतम के मुख-कुण्ड ढरी है ।
मोह-महाचल भेद चली, जग की जड़ता-तप दूर करी है ॥१॥
ज्ञान-पयोनिधि माँहि रली, बहुभंग-तरंगनि सौं उछरी है ।
ता शुचि-शारद गंगनदी प्रति, मैं अंजलि करि शीश धरी है ॥२॥
या जग-मन्दिर में अनिवार, अज्ञान-अंधेर छ्यौ अति भारी ।
श्रीजिन की धुनि दीपशिखा-सम, जो नहिं होत प्रकाशनहारी ॥३॥
तो किस भांति पदारथ-पाँति, कहाँ लहते? रहते अविचारी ।
या विधि सन्त कहैं धनि हैं, धनि हैं, जिन-बैन बड़े उपकारी ॥४॥
त्रैकाल्यं द्रव्य-षट्कं नव-पद-सहितं जीव-षट्काय-लेश्या:
पंचान्ये चास्तिकाया व्रत-समिति-गति-ज्ञान-चारित्र-भेदा:
इत्येतन्मोक्षमूलं त्रिभुवन-महितै: प्रोक्तमर्हद्भिरीशै:
प्रत्येति श्रद्धति स्पृशति च मतिमान् य: स वै शुद्धदृष्टि:
सिद्धे जयप्पसिद्धे चउव्विहाराहणा-फलं पत्ते
वंदित्ता अरहंते वोच्छं आराहणा कमसो
उज्जोवणमुज्जवणं णिव्वाहणं साहणं च णिच्छरणं
दंसण-णाण-चरित्तं तवाणमाराहणा भणिया
अर्थ - जगत में प्रसिद्ध चार प्रकार की आराधना के फल को प्राप्त सिद्धों और अर्हन्तों को नमस्कार करके क्रम से आराधना को कहूंगा । सम्यग्दर्शन, सम्यग्ज्ञान, सम्यक्चारित्र और सम्यक्त्व के उद्योतन, उद्द्यवन, निवर्हन, साधन और निस्तरण को आराधना कहा है ॥
मोक्षमार्गस्य नेतारं भेत्तारं कर्मभूभृताम्
ज्ञातारं विश्वतत्त्वानां वन्दे तद्गुणलब्धये ॥
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1-जीवाधिकार
सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः ॥1॥
Meaning : Right faith, right knowledge, and right conduct constitute the path to liberation.
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तत्त्वार्थश्रद्धानं सम्यग्दर्शनम् ॥2॥
Meaning : To have have a firm faith in the existence of the fundamental verities and their meanings is to have the right view.
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तन्निसर्गादधिगमाद्वा ॥3॥
Meaning : That comes about in two ways - either naturally that is in the natural course or through attainment that is through external means such as instruction etc.
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जीवाजीवास्रवबन्धसंवरनिर्जरामोक्षास्तत्त्वम् ॥4॥
Meaning : Fundamental verities are seven - Jiva or the soul , Ajiva or the non-living or non-soul or the inanimate matter, Asrava or the influx of the karna-matter in the soulfield, Bandha or the bonding of the influxed karma-matter with the soul, Samvara or the prevention or stoppage of said influx, Nirjara or the shedding of the karma--bondage from the soul and Moksa .
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नामस्थापनाद्रव्यभाव तस्तन्न्यासः ॥5॥
Meaning : These seven fundamentals and Samyagdarsana etc. are described by their name , representation , potency and state or mode .
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प्रमाणनयैरधिगमः ॥6॥
Meaning : These are understood through Pramana and Naya .
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निर्देशस्वामित्वसाधनाधिकरणस्थितिविधानतः ॥7॥
Meaning : Samyagdarsana etc. are known on the basis of Nirdesa , Svamitva , Sadhan , Adhikarana , Sthiti and Vidhan .
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सत्संख्याक्षेत्रस्पर्शनकालान्तरभावाल्पबहुत्वैश्च ॥8॥
Meaning : These are also known on the basis of Sat , Samikhya , Ksetra . Sparsan , Kala , Antar , Bhava and Alpababutra .
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मतिश्रुतावधिमनःपर्ययकेवलानि ज्ञानम् ॥9॥
Meaning : Primarily the Right-knowledge is classified as Mati-jnana , Sruta-jnana , Avadhi-jnana , Manahparyayajnana and Kevala-jnana .
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तत्प्रमाणे ॥10॥
Meaning : The abovementioned are Pramana that is they are accepted as proofs.
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आद्ये परोक्षम् ॥11॥
Meaning : the first two are Paroksa or indirect.
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प्रत्यक्षमन्यत् ॥12॥
Meaning : The remaining three are Pratyaksa or direct.
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मतिः स्मृतिः संज्ञा चिन्ताऽभिनिबोध इत्यनर्थान्तरम् ॥13॥
Meaning : Mati, Smrti, Sanjna, Cinta and Abhinibodha are synonimous. They all mean the samething - 'sensory perception' or coming to know through sense-organs.
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तदिन्द्रयानिन्द्रिय निमित्तम् ॥14॥
Meaning : That Mati-jnana is gained through the instrumentality of the indriyas and anindriya which is considered as a half a sense organ .
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अवग्रहेहावाय धारणाः ॥15॥
Meaning : Mati-jnana or sensory cognition occurs in four stages - Avagraha or apprehension, Tha or speculation, avaya or judgement and dharana or retention.
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बहुबहुविधक्षिप्रानिःसृतानुक्तध्रुवाणां सेतराणाम् ॥16॥
Meaning : It , while cognizing in the four given steps - avagraha, iha, avaya and dharana, has for its object something that is one or many, possessed of one or many forms, capable of being grasped slowly or quickly, with or without reason, with or without doubt, and inevitably or uninevitably.
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अर्थस्य ॥17॥
Meaning : These four steps -- grasp an artha - that is, an entity.
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व्यञ्जनस्यावग्रहः ॥18॥
Meaning : In the case of vyanjana there ensues vyanjana -vagraha or contact actuated apprehenson.
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न चक्षुरनिन्द्रियाभ्याम् ॥19॥
Meaning : However, in the case of cognition through visual sense and the mind such a contact actuated apprehension does not take place.
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श्रुतं मतिपूर्वं द्वयनेकद्वादशभेदम् ॥20॥
Meaning : Scriptural knowledge is invariably preceded by Sensory percep-- tion. It is classified either into two types - Primary and Secondary or in many types
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भवप्रत्ययोऽवधिर्देवनारकाणाम् ॥21॥
Meaning : Avadhi-jnana is of two types . the Bhavapratya Avadhi-jnana or the clairvoyant cognition owing to a living-being's birth in a particular class is found among the hellish and the heavenly beings.
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क्षयोपशमनिमित्तः षड्विकल्पः शेषाणाम् ॥22॥
Meaning : Clairvoyance from destruction-cum-subsidence is of six kinds. It is
acquired by the rest .
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ऋजुविपुलमती मनःपर्ययः ॥23॥
Meaning : Rijumati and vipulmati are the two kinds of telepathy .
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विशुद्धयप्रतिपाताभ्यां तद्विशेषः ॥24॥
Meaning : The differences between the two are due to purity and infallibility.
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विशुद्धिक्षेत्रस्वामिविषयेभ्योऽवधिमनःपर्यययोः ॥25॥
Meaning : Telepathy and clairvoyance differ with regard to purity, space, knower and objects.
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मतिश्रुतयोर्निबन्धो द्रव्येष्वसर्वपर्यायेषु ॥26॥
Meaning : The range of sensory knowledge and scriptural knowledge extends to all the six substances but not to all their modes.
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रूपिष्ववधेः ॥27॥
Meaning : The scope of clairvoyance is that which has form.
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तदनन्तभागे मनःपर्ययस्य ॥28॥
Meaning : The scope of telepathy is the infinitesimal part of the matter ascertained by clairvoyance.
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सर्वद्रव्यपर्यायेषु केवलस्य ॥29॥
Meaning : Omniscience extends to all entities and all their modes simultaneously.
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एकादीनि भाज्यानि युगपदेकस्मिन्नाचतुर्भ्यः ॥30॥
Meaning : From one up to four kinds of knowledge can be possessed simultaneously by a single soul.
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मतिश्रुतावधयो विपर्ययश्च ॥31॥
Meaning : Sensory knowledge, scriptural knowledge and clairvoyance may also be erroneous knowledge.
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सदसतोरविशेषाद्यदृच्छोपलब्धेरुन्मत्तवत् ॥32॥
Meaning : Owing to the lack of discrimination between the real and the unreal, wrong knowledge is whimsical as that of a lunatic.
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नैगमसंग्रहव्यवहारर्जुसूत्रशब्दसमभिरूढैवंभूता नयाः ॥33॥
Meaning : The figurative, the synthetic, the analytic, the straight, the verbalistic, the conventional and the specific are the standpoints.
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2-जीवाधिकार
औपशमिकक्षायिकौ भावौ मिश्रश्च जीवस्य स्वतत्त्वमौदयिकपारिणामिकौ च ॥1॥
Meaning : The distinctive characteristics of the soul are the dispositions arising from subsidence, destruction, destruction-cumsubsidence of karmas, the rise of karmas, and the inherent nature or capacity of the soul.
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द्विनवाष्टादशैकविंशतित्रिभेदा यथाक्रमम् ॥2॥
Meaning : two, nine, eighteen, twenty-one, and three kinds respectively.
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सम्यक्त्वचारित्रे ॥3॥
Meaning : right belief and conduct.
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ज्ञानदर्शनदानलाभभोगोपभोगवीर्याणि च ॥4॥
Meaning : knowledge, perception, gift, gain, enjoyment, re-enjoyment, energy, etc.
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ज्ञानाज्ञानदर्शन लब्धयश्चतुस्त्रित्रि पञ्चभेदाः सम्यक्त्वचारित्र संयमासंयमाश्च ॥5॥
Meaning : 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.
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गतिकषायलिंग-मिथ्यादर्शनाज्ञानासंयतासिद्धलेश्याश्चतुश्चतुस्त्र्यैकैकैकैक-षड्भेदाः ॥6॥
Meaning : the conditions of existence, the passions, sex, wrong belief, wrong knowledge, nonrestraint, non-attainment of perfection , and colouration, which are of four, four, three, one, one, one, one, and six kinds.
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जीवभव्याभव्यत्वानि च ॥7॥
Meaning : the principle of life , capacity for salvation and incapacity for salvation, These three characteristics are inherent and are peculiar to the soul and are not found in other substances.
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उपयोगो लक्षणम् ॥8॥
Meaning : Consciousness is the differentia of the soul.
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स द्विविधोऽष्ट-चतुर्भेदः ॥9॥
Meaning : Consciousness is of two kinds. And these in turn are of eight, and four kinds respectively.
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संसारिणो मुक्ताश्च ॥10॥
Meaning : The transmigrating and the emancipated souls.
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समनस्काऽमनस्काः ॥11॥
Meaning : with and without minds.
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संसारिणस्त्रसस्थावराः ॥12॥
Meaning : The transmigrating souls are , the mobile and the immobile beings.
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पृथिव्यप्तेजो वायु-वनस्पतयः स्थावराः ॥13॥
Meaning : Earth, water, fire, air and plants are immobile beings.
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द्वीन्द्रियादयस्त्रसाः ॥14॥
Meaning : The mobile beings are from the two-sensed beings onwards.
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पंचेद्रियाणि ॥15॥
Meaning : The senses are five.
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द्विविधानि ॥16॥
Meaning : two kinds.
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निर्वृत्त्युपकरणे द्रव्येन्द्रियम् ॥17॥
Meaning : The physical sense consists of accomplishment and means or instruments – .
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लब्ध्युपयोगो भावेन्द्रियम् ॥18॥
Meaning : The psychic sense consists of attainment and consciousness.
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स्पर्शन-रसन-घ्राण-चक्षुःश्रोत्राणि ॥19॥
Meaning : Touch, taste, smell, sight, and hearing .
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स्पर्श-रस-गन्ध-वर्ण-शब्दास्तदर्थाः ॥20॥
Meaning : Touch, taste, smell, colour and sound are the objects of the senses.
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श्रुतमनिन्द्रियस्य ॥21॥
Meaning : Scriptural knowledge is the province of the mind.
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वनस्पत्यन्तानामेकम् ॥22॥
Meaning : Up to the end of plants one sense.
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कृमि-पिपीलिका-भ्रमर-मनुष्यादीनामेकैकवृद्धानि ॥23॥
Meaning : The worm, the ant, the bee, and the man, etc., have each one more sense than the preceding one.
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संज्ञिनः समनस्काः ॥24॥
Meaning : The five-sensed beings with minds are called samjñi jîvas.
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विग्रहगतौ कर्मयोगः ॥25॥
Meaning : In transit from one body to another, vibration of the karmic body only.
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अनुश्रेणिः गतिः ॥26॥
Meaning : Transit in rows in space.
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अविग्रहा जीवस्य ॥27॥
Meaning : The movement of a soul is without a bend.
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विग्रहवती च संसारिणः प्राक् चतुर्भ्यः ॥28॥
Meaning : The movement of the transmigrating souls is with bend also prior to the fourth instant.
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एकसमयाऽविग्रहा ॥29॥
Meaning : Movement without a bend one instant.
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एकं द्वौ त्रीन्वानाहारकः ॥30॥
Meaning : For one, two, or three instants non-assimilative.
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सम्मूर्च्छन-गर्भोपपादा जन्म ॥31॥
Meaning : Birth is by spontaneous generation, from the uterus or in the special bed.
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सचित्तशीतसंवृताः सेतरा मिश्राश्चैकशस्तद्योनयः ॥32॥
Meaning : Living matter, cold, covered, their opposites, and their combinations are the nuclei severally.
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जरायुजाण्डजपोतानां गर्भः ॥33॥
Meaning : Uterine birth is of three kinds, umbilical , incubatory , and unumbilical .
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देवनारकाणामुपपादः ॥34॥
Meaning : The birth of celestial and infernal beings is in special beds .
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शेषाणां सम्मूर्च्छनं ॥35॥
Meaning : The birth of the rest is by spontaneous generation.
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औदारिक-वैक्रियिकाहारक-तैजस-कार्मणानि शरीराणि ॥36॥
Meaning : The gross, the transformable, the projectable or assimilative, the luminous , and the karmic are the five types of bodies.
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परं परं सूक्ष्मम् ॥37॥
Meaning : more and more subtle successively.
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प्रदेशतोऽसंख्येयगुणं प्राक् तैजसात् ॥38॥
Meaning : Prior to the luminous body, each has innumerable times the number of space-points of the previous one.
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अनन्तगुणे परे ॥39॥
Meaning : The last two have infinite fold .
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अप्रतीघाते ॥40॥
Meaning : without impediment.
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अनादिसंबन्धे च ॥41॥
Meaning : beginning-less association also.
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सर्वस्य ॥42॥
Meaning : with all.
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तदादीनि भाज्यानि युगपदेकस्मिन्नाचतुर्भ्यः ॥43॥
Meaning : Commencing with these, up to four bodies can be had simultaneously by a single soul.
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निरुपभोगमन्त्यम् ॥44॥
Meaning : The last is not the means of enjoyment.
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गर्भसम्मूर्च्छनजमाद्यम् ॥45॥
Meaning : The first is of uterine birth and spontaneous generation.
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औपपादिकं वैक्रियिकम् ॥46॥
Meaning : The transformable body originates by birth in special beds.
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लब्धिप्रत्ययं च॥47॥
Meaning : Attainment is also the cause .
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तैजसमपि ॥48॥
Meaning : The luminous body also .
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शुभं विशुद्धमव्याघाति चाहारकं प्रमत्तसंयतस्यैव ॥49॥
Meaning : The projectable body, which is auspicious and pure and without impediment, originates in the saint of the sixth stage only.
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नारकसंमूर्च्छिनो नपुंसकानि ॥50॥
Meaning : The infernal beings and the spontaneously generated are of the neuter sex.
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न देवाः ॥51॥
Meaning : The celestial beings are not .
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शेषास्त्रिवेदाः ॥52॥
Meaning : The rest are of three sexes .
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औपपादिक चरमोत्तम-देहाऽसंख्येय-वर्षायुषोऽनपवर्त्यायुषः ॥53॥
Meaning : The lifetime of beings born in special beds, those with final, superior bodies and those of innumerable years, cannot be cut short.
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3-जीवाधिकार
रत्न-शर्करा-बालुका-पंक-धूम-तमो-महातमः प्रभा भूमयो घनाम्बुवाताकाश प्रतिष्ठाः सप्ताऽधोऽधः॥1॥
Meaning : The lower world consists of seven earths* one below the other, surrounded by three kinds of air and space.* Ratna, Sarkarâ, Vâlukâ, Pañka, Dhûma, Tamah and Mahâtamah – the word prabhâ is taken with each of these.
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तासु त्रिंशत्पंचविंशति पंचदशदश-त्रि-पंचोनैक-नरक-शतसहस्राणि पंच चैव यथाक्रमम्॥2॥
Meaning : In these 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.
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नारका नित्याऽशुभतर-लेश्या-परिणामदेह-वेदना-विक्रियाः॥3॥
Meaning : The thought-colouration, environment, body, suffering, and shape of body are incessantly more inauspicious in succession among the infernal beings.
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परस्परोदीरित-दुःखाः॥4॥
Meaning : They cause pain and suffering to one another.
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संक्लिष्टासुरोदीरित-दुःखाश्च प्राक् चतुर्थ्याः॥5॥
Meaning : Pain is also caused by the incitement of malevolent asurkumâras prior to the fourth earth.
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तेष्वेक-त्रि-सप्त-दश-सप्तदश-द्वाविंशति-त्रयस्त्रिंशत्सागरोपमा सत्त्वानां परा स्थितिः॥6॥
Meaning : 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.
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जम्बूद्वीप-लवणोदादयः शुभनामानो द्वीप-समुद्रा॥7॥
Meaning : Jambûdvîpa, Lavaòoda, and the rest are the continents and the oceans with auspicious names.
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द्विर्द्विर्विष्कम्भाः पूर्वपूर्वपरिक्षेपिणो वलयाकृतयः॥8॥
Meaning : are of double the diameter of the preceding ones and circular in shape, each encircling the immediately preceding one.
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तन्मध्ये मेरुनाभिर्वृत्तो योजनशतसहस्रविष्कम्भो जम्बूद्वीपः॥9॥
Meaning : 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
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भरतहैमवत-हरि-विदेह-रम्यकहैरण्यवतैरावतवर्षाः क्षेत्राणि॥10॥
Meaning : Bharata, Haimavata, Hari, Videha, Ramyaka, Hairaòyavata, and Airâvata are the seven regions.
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तद्विभाजिनः पूर्वापरायता हिमवन्महाहिमवन्निषध-नील-रुक्मि-शिखरिणो वर्षधर-पर्वताः॥11॥
Meaning : The mountain chains Himavan, Mahâhimavan, Nisadha, Nîla, Rukmi, and Sikhari, running east to west, divide these regions
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हेमार्जुन-तपनीय वैडूर्य-रजत हेममयाः॥12॥
Meaning : They are of golden, white, like purified gold, blue, silvery, and golden in colour.
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मणि-विचित्र-पार्श्वा उपरि मूले च तुल्यविस्ताराः॥13॥
Meaning : The sides are studded with various jewels, and the mountains are of equal width at the foot, in the middle and at the top.
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पद्ममहापद्मतिगिञ्छकेशरि महापुण्डरीकपुण्डरीका-हृदास्तेषामुपरि॥14॥
Meaning : Padma, Mahâpadma, Tigiñcha, Kesari, Mahâpundarîka, and Pundarîka are the lakes on the tops of these .
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प्रथमो योजन-सहस्रायामस्तदर्द्धविष्कम्भो हृदः।॥15॥
Meaning : The first lake is 1,000 yojanas in length and half of it in breadth.
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दशयोजनावगाहः॥16॥
Meaning : The depth is ten yojanas.
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तन्मध्ये योजनं पुष्करम्॥17॥
Meaning : In the middle of this first lake, there is a lotus of the size of one yojana.
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तद् द्विगुण-द्विगुणा हृदाः पुष्कराणि च॥18॥
Meaning : The lakes as well as the lotuses are of double the magnitude.
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तन्निवासिन्यो देव्यः श्री-ह्री-धृति-कीर्ति-बुद्धि-लक्ष्म्यः पल्योपमस्थितयः ससामानिक परिषत्काः ॥19॥
Meaning : In these lotuses live the nymphs called Srî, Hrî, Dhrti, Kîrti, Buddhi and Laksmî, whose lifetime is one palya and who live with Sâmânikas and Pârisatkas.
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गंगासिन्धु रोहिद्रोहितास्या-हरिद्धरिकान्ता सीतासीतोदा-नारीनरकान्ता सुवर्णरूप्यकूला रक्तारक्तोदाः सरितस्तन्मध्यगाः ॥20॥
Meaning : The Gangâ, the Sindhu, the Rohit, the Rohitâsyâ, the Harit, the Harikântâ, the Sîtâ, the Sîtodâ, the Nâri, the Narakântâ, the Suvarnakûlâ, the Rûpyakûlâ, the Raktâ, and the Raktodâ are the rivers flowing across these regions.
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द्वयोर्द्वयोः पूर्वाः पूर्वगाः॥21॥
Meaning : The first of each pair flows eastwards.
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शेषास्त्वपरगाः॥22॥
Meaning : The rest are the western rivers.
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चतुर्दशनदीसहस्रपरिवृता गंगासिन्ध्वादयो नद्यः॥23॥
Meaning : The Gangâ, the Sindhu, etc. are rivers having 14,000 tributaries.
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भरतः षड्विंशति-पंचयोजनशत-विस्तारः षट्चैकोनविंशतिभागा-योजनस्य ॥24॥
Meaning : Bharata is 526 6/19 yojanas in width.
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तद् द्विगुण द्विगुणविस्तारा वर्षधरवर्षा विदेहान्ताः॥25॥
Meaning : The mountains and the regions are double in width up to Videha.
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उत्तरा दक्षिण-तुल्याः ॥26॥
Meaning : Those in the north are equal to those in the south.
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भरतैरावतयोर्वृद्धिह्रासौ षट्समयाभ्यामुत्सर्पिण्यवसर्पिणीभ्याम् ॥27॥
Meaning : In Bharata and Airâvata there is rise and fall during the six periods of the two aeons of regeneration and degeneration.
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ताभ्यामपरा भूमयोऽवस्थिताः॥28॥
Meaning : The regions other than these are stable.
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एकद्वित्रिपल्योपम-स्थितयो हैमवतक हारिवर्षक दैवकुरुवकाः॥29॥
Meaning : The human beings in Haimvata, Hari and Devakuru are of one, two and three palyas respectively.
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तथोत्तराः॥30॥
Meaning : The condition is the same in the north.
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विदेहेषु संख्येयकालाः॥31॥
Meaning : In Videhas the lifetime is numerable years.
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भरतस्य विष्कम्भो जम्बूद्वीपस्य नवतिशतभागः॥32॥
Meaning : The width of Bharata is one hundred and ninetieth part of that of Jambûdvîpa.
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द्विर्धातकीखण्डे॥33॥
Meaning : In Dhâtakikhanda it is double.
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पुष्करार्द्धे च॥34॥
Meaning : In the half of Puskaradvîpa also.
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प्राङ् मानुषोत्तरान्मनुष्याः॥35॥
Meaning : human beings up to Mânusottara.
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आर्या म्लेच्छाश्च॥36॥
Meaning : The civilized people and the barbarians.
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भरतैरावतविदेहाः कर्मभूमयोऽन्यत्र देवकुरूत्तरकुरुभ्यः॥37॥
Meaning : Bharata, Airâvata, and Videha excluding Devakuru and Uttarakuru, are the regions of labour.
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नृस्थितीपरावरे त्रिपल्योपमान्तर्मुहूर्ते॥38॥
Meaning : The maximum and the minimum periods of lifetime of human beings are three palyas and antarmuhûrta.
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तिर्यग्योनिजानां च॥39॥
Meaning : These are the same for the animals.
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4-जीवाधिकार
देवाश्चतुर्णिकाया: ॥1॥
Meaning : The celestial beings are of four orders .
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आदितस्त्रिषु पीतान्तलेश्या: ॥2॥
Meaning : The colouration of thought of the first three classes is up to yellow.
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दशाष्ट-पञ्च-द्वादश-विकल्पा कल्पोपपन्न पर्यन्ता: ॥3॥
Meaning : They are of ten, eight, five and twelve classes up to the Heavenly beings .
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इंद्र-सामानिक-त्रायस्त्रिंश-पारिषदात्मरक्ष-लोकपालानीक-प्रकीर्णकाभियोग्यकिल्विषिकाश्चैकश: ॥4॥
Meaning : There are ten grades in each of these classes of celestial beings, the Lord , his Equal, the Minister, the courtiers, the bodyguards, the police, the army, the citizens, the servants, and the menials.
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त्रायस्त्रिंश-लोकपाल-वर्ज्या व्यंतरज्योतिष्का: ॥5॥
Meaning : The Peripatetic and the Stellar devas are without the ministers and the police.
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पूर्वयोर्द्वीन्द्राः ॥6॥
Meaning : In the first two orders there are two lords.
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काय-प्रवीचारा आ ऐशानात् ॥7॥
Meaning : Up to Aisâna Kalpa they enjoy copulation.
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शेषा: स्पर्श-रूप-शब्द-मन: प्रवीचारा: ॥8॥
Meaning : The others derive pleasure by touch, sight, sound and thought.
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परेऽप्रवीचारा: ॥9॥
Meaning : The rest are without sexual desire.
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भवन-वासिनोऽसुरनाग-विद्युत्सुपर्णाग्निवातस्तनितोदधि-द्वीप-दिक्कुमारा: ॥10॥
Meaning : The Residential devas comprise Asura, Nâga, Vidyut, Suparòa, Agni, Vâta, Stanita, Udadhi, Dvîpa and Dikkumâras.
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व्यन्तरा: किन्नर-किम्पुरुष-महोरग-गन्धर्व-यक्ष-राक्षस-भूत-पिशाचा: ॥11॥
Meaning : The Peripatetic devas comprise Kinnara, Kimpurusa, Mahoraga, Gandharva, Yaksa, Râksasa, Bhûta, and Pisâca classes.
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ज्योतिष्का: सूर्याचन्द्रमसौ ग्रह-नक्षत्र-प्रकीर्णक-तारकाश्च ॥12॥
Meaning : The Stellar devas comprise the sun, the moon, the planets, the constellations, and the scattered stars.
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मेरु-प्रदक्षिणा नित्यगतयो नृलोके ॥13॥
Meaning : In the human region they are characterized by incessant motion around Meru.
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तत्कृत: काल विभाग: ॥14॥
Meaning : The divisions of time are caused by these.
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बहिरवस्थिता: ॥15॥
Meaning : They are stationary outside.
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वैमानिका: ॥16॥
Meaning : The Heavenly beings .
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कल्पोपपन्ना: कल्पातीताश्च ॥17॥
Meaning : Those born in the kalpas and beyond the kalpas.
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उपर्युपरि ॥18॥
Meaning : One above the other.
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सौधर्मेशान-सानत्कुमार-माहेन्द्र-ब्रह्म-ब्रह्मोत्तर-लान्तव-कापिष्ट-शुक्र-महाशुक्र-शतार-सहस्रारेष्वानतप्राणत-योरारणाच्युतयोर्नवसु ग्रैवेयकेषु विजय-वैजयन्त जयन्तापराजितेषु सर्वार्थ-सिद्धौ च ॥19॥
Meaning : In Saudharma, Aisâna, Sânatkumâra, Mâhendra, Brahma, Brahmottara, Lântava, Kâpistha, Sukra, Mahâsukra, Satâra, Sahasrâra, in Ânata, Prânata, Ârana, Acyuta, in Navagraiveyakas, in Vijaya, Vaijayanta, Jayanta, Aparâjita and in Sarvârthasiddhi also.
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स्थिति-प्रभाव-सुख-द्युति-लेश्याविशुद्धीन्द्रियावधि-विषय-तोऽधिका: ॥20॥
Meaning : There is increase with regard to the lifetime, power, happiness, brilliance, purity in thoughtcolouration, capacity of the senses, and range of clairvoyance.
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गति-शरीर-परिग्रहाभिमानतो हीना: ॥21॥
Meaning : there is decrease with regard to motion, stature, attachment, and pride.
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पीत-पद्म-शुक्ल-लेश्या द्वि-त्रि-शेषेषु ॥22॥
Meaning : In two, three and the rest yellow, rose and white thought-complexions.
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प्राग्ग्रैवेयकेभ्य: कल्पा: ॥23॥
Meaning : Prior to Graiveyakas are the kalpas.
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ब्रह्म-लोकालया लौकान्तिका: ॥24॥
Meaning : Brahmaloka is the abode of Laukântikas.
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सारस्वतादित्य वह्न्यरुण-गर्दतोय-तुषिताव्या-बाधारिष्टाश्च ॥25॥
Meaning : They are Sârasvata, Âditya, Vahni, Aruna, Gardatoya, Tusita, Avyâbâdha and Arista .
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विजयादिषु द्वि-चरमा: ॥26॥
Meaning : In Vijaya and the others the devas are of two final births.
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औपपादिक-मनुष्येभ्य: शेषास्तिर्यग्योनय: ॥27॥
Meaning : The beings other than celestial, infernal and human beings are animals.
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स्थितिरसुर-नाग-सुपर्ण-द्वीपशेषाणां-सागरोपम-त्रिपल्योपमार्द्धहीन-मिता: ॥28॥
Meaning : 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.
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सौधर्मेशानयो: सागरोपमेऽधिके ॥29॥
Meaning : In Saudharma and Aisâna Kalpas the maximum lifetime is a little over two sâgaropamas.
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सानत्कुमार-माहेन्द्रयो: सप्त ॥30॥
Meaning : In Sânatkumâra and Mâhendra seven.
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त्रिसप्त-नवैकादश-त्रयोदश-पञ्चदशभिरधिकानि तु ॥31॥
Meaning : But more by three, seven, nine, eleven, thirteen and fifteen.
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आरणाच्युता-दूर्ध्वमेकैकेन नवसु ग्रैवेयकेषु विजयादिषु सर्वार्थसिद्धौ च ॥32॥
Meaning : Above Ârana and Acyuta, in Navagraiveyakas, Vijaya, etc. and Sarvârthasiddhi, it is more and more by one sâgara.
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अपरा पल्योपममधिकम् ॥33॥
Meaning : The minimum is a little over one palyopama.
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परत: परत: पूर्वा पूर्वाऽनन्तरा ॥34॥
Meaning : he maximum of the immediately preceding is the minimum of the next one .
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नारकाणां च द्वितीयादिषु ॥35॥
Meaning : The same with regard to infernal beings from the second infernal region onwards.
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दश-वर्षसहस्राणि प्रथमायाम् ॥36॥
Meaning : Ten thousand years in the first.
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भवनेषु च ॥37॥
Meaning : In the Residential regions also.
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व्यन्तराणां च ॥38॥
Meaning : Of the Peripatetic also.
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परा पल्योपममधिकम् ॥39॥
Meaning : The maximum is a little over one palyopama.
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ज्योतिष्काणां च ॥40॥
Meaning : Of the Stellar devas also.
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तदष्टभागोऽपरा ॥41॥
Meaning : The minimum is one-eighth of it.
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लौकान्तिकानामष्टौ सागरोपमाणि सर्वेषाम् ॥42॥
Meaning : Eight sâgaropamas for all Laukântikas.
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5-अजीवाधिकार
अजीव-काया-धर्माधर्माकाश-पुद्गला: ॥1॥
Meaning : The non-soul substances are the medium of motion, the medium of rest, space and matter.
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द्रव्याणि ॥2॥
Meaning : These are substances .
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जीवाश्च ॥3॥
Meaning : The souls also .
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नित्यावस्थितान्यरूपाणि ॥4॥
Meaning : eternal, fixed in number and colourless .
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रूपिण: पुद्गला: ॥5॥
Meaning : Things which have form constitute matter .
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आ आकाशादेक-द्रव्याणि ॥6॥
Meaning : The substances up to space are indivisible wholes .
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निष्क्रियाणि च ॥7॥
Meaning : These three are also without activity .
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असंख्येया: प्रदेशा धर्माधर्मैकजीवानाम् ॥8॥
Meaning : There are innumerable points of space in the medium of motion, the medium of rest, and in each individual soul.
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आकाशस्यानन्ता: ॥9॥
Meaning : The units of space are infinite.
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संख्येयासंख्येयाश्च पुद्गलानाम् ॥10॥
Meaning : of forms of matter are numerable and innumerable also.
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नाणो: ॥11॥
Meaning : no space-points for the atom .
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लोकाकाशेऽवगाह: ॥12॥
Meaning : are located in the space of the universe.
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धर्माधर्मयो: कृत्स्ने ॥13॥
Meaning : The media of motion and rest pervade the entire universe-space.
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एकप्रदेशादिषु भाज्य: पुद्गलानाम् ॥14॥
Meaning : The forms of matter occupy from one unit of space onwards.
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असंख्येय-भागादिषु जीवानाम् ॥15॥
Meaning : The souls inhabit from one of innumerable parts of the universe-space.
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प्रदेश-संहार-विसर्पाभ्यां प्रदीपवत् ॥16॥
Meaning : by the contraction and expansion of the space-points as in the case of the light of a lamp.
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गति-स्थित्युपग्रहौ धर्माधर्मयोरुपकार: ॥17॥
Meaning : The functions of the media of motion and rest are to assist motion and rest respectively.
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आकाशस्या-वगाह: ॥18॥
Meaning : of space provide accommodation.
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शरीरवाङ्मन:-प्राणापाना पुद्गलानाम् ॥19॥
Meaning : of matter of the body and the organs of speech and mind and respiration.
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सुख-दु:ख-जीवितमरणोपग्रहाश्च ॥20॥
Meaning : also to contribute to pleasure, suffering, life and death of living beings.
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परस्परोपग्रहो जीवानाम् ॥21॥
Meaning : of souls is to help one another.
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वर्तना-परिणाम-क्रिया-परत्वापरत्वे च कालस्य ॥22॥
Meaning : Assisting substances in their continuity of being , in their modifications, in their movements and in their priority and nonpriority in time, are the functions of time.
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स्पर्श-रस-गंध-वर्णवन्त: पुद्गला: ॥23॥
Meaning : The forms of matter are characterized by touch, taste, smell and colour.
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शब्द-बंध-सौक्ष्म्य-स्थौल्य-संस्थान-भेद-तमश्छायातपोद्योतवन्तश्च ॥24॥
Meaning : Sound, union, fineness, grossness, shape, division, darkness, image, warm light , and cool light also .
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अणव: स्कन्धाश्च ॥25॥
Meaning : Atoms and molecules .
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भेद-संघातेभ्य उत्पद्यन्ते ॥26॥
Meaning : are formed by division , union , and division-cum-union.
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भेदादणु: ॥27॥
Meaning : The atom by division .
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भेद-संघाताभ्यां चाक्षुष: ॥28॥
Meaning : by the combined action of division and union can be perceived by the eyes.
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सद् द्रव्य-लक्षणम् ॥29॥
Meaning : Existence is the differentia of a substance.
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उत्पाद-व्यय-ध्रौव्य-युक्तं सत् ॥30॥
Meaning : Existence is characterized by origination, disappearance and permanence.
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तद्भावाव्ययं नित्यम् ॥31॥
Meaning : Permanence is indestructibility of the essential nature of the substance .
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अर्पितानर्पितसिद्धे: ॥32॥
Meaning : from different points of view.
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स्निग्ध-रूक्षत्वाद् बन्धः ॥33॥
Meaning : Combination of atoms takes place by virtue of greasy and dry properties associated with them.
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न जघन्य-गुणानाम् ॥34॥
Meaning : no combination between the lowest degrees of the two properties.
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गुणसाम्ये सदृशानाम् ॥35॥
Meaning : between equal degrees of the same property.
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द्वयधिकादि गुणानां तु ॥36॥
Meaning : But between degrees different by two units.
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बन्धेऽधिकौ पारिणामिकौ च ॥37॥
Meaning : In the process of combination the higher degrees transform the lower ones.
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गुण-पर्ययवद् द्रव्यम् ॥38॥
Meaning : That which has qualities and modes is a substance.
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कालश्च ॥39॥
Meaning : Time also .
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सोऽनन्तसमय: ॥40॥
Meaning : It consists of infinite instants.
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द्रव्याश्रया निर्गुणा गुणा: ॥41॥
Meaning : Those, which have substance as their substratum and which are not themselves the substratum of other attributes, are qualities.
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तद्भाव: परिणाम: ॥42॥
Meaning : The condition of a substance is a mode.
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6-आस्रवाधिकार
काय-वाङ्मन: कर्म-योग: ॥1॥
Meaning : The action of the body, the organ of speech and the mind is called yoga .
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स आस्रव: ॥2॥
Meaning : It is influx .
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शुभ: पुण्यस्याशुभ: पापस्य ॥3॥
Meaning : Virtuous activity is the cause of merit and wicked activity is the cause of demerit .
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सकषायाकषाययो: साम्परायिकेर्यापथयो: ॥4॥
Meaning : that of persons with passions, which extends transmigration, and that of persons free from passions, which prevents or shortens it.
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इन्द्रिय-कषायाव्रत-क्रिया: पंच-चतु:-पंच-पंचविंशति-संख्या: पूर्वस्य भेदा: ॥5॥
Meaning : The subdivisions of the former are the five senses, the four passions, non-observance of the five vows and twenty-five activities.
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तीव्र-मंद-ज्ञाताज्ञात-भावाधिकरण-वीर्य-विशेषेभ्यस्तद्विशेष: ॥6॥
Meaning : 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.
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अधिकरणं जीवाजीवा: ॥7॥
Meaning : The living and the non-living constitute the substrata.
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आद्यं संरम्भ-समारम्भारम्भयोग कृत-कारितानुमत-कषाय-विशेषैस्त्रिस्त्रिस्त्रि-श्चतुश्चैकश: ॥8॥
Meaning : The substratum of the living is of 108 kinds.
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निर्वर्तना-निक्षेप-संयोग-निसर्गा द्विचतुर्द्वि-त्रिभेदा: परम् ॥9॥
Meaning : Production, placing, combining and urging are the substratum of the non-living.
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तत्प्रदोष-निह्नव-मात्सर्यान्तरायासादनोपघाता ज्ञान-दर्शनावरणयो: ॥10॥
Meaning : 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.
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दु:ख-शोक-तापाक्रन्दन-वध-परिदेवनान्यात्म-परोभय-स्थानान्यसद्वेद्यस्य ॥11॥
Meaning : Suffering, sorrow, agony, moaning, injury, and lamentation, in oneself, in others, or in both, lead to the influx of karmas which cause unpleasant feeling.
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भूत-व्रत्यनुकम्पादान-सराग-संयमादि-योग: क्षांति: शौचमिति सद्वेद्यस्य ॥12॥
Meaning : Compassion towards living beings in general and the devout in particular, charity, asceticism with attachment etc. , contemplation, equanimity, freedom from greed – these lead to the influx of karmas that cause pleasant feeling.
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केवलि-श्रुत-संघ-धर्मदेवावर्णवादो दर्शनमोहस्य ॥13॥
Meaning : Attributing faults to the omniscient, the scriptures, the congregation of ascetics, the true religion, and the celestial beings, leads to the influx of faith deluding karmas.
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कषायोदयात्तीव्र-परिणामश्चारित्र-मोहस्य ॥14॥
Meaning : Intense feelings induced by the rise of the passions cause the influx of the conduct-deluding karmas.
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बह्वारम्भ-परिग्रहत्वं नारकस्यायुष: ॥15॥
Meaning : Excessive infliction of pain, and attachment cause the influx of karma which leads to life in the infernal regions.
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माया तैर्यग्योनस्य ॥16॥
Meaning : Deceitfulness causes the influx of life-karma leading to the animal and vegetable world.
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अल्पारम्भ परिग्रहत्वं मानुषस्य ॥17॥
Meaning : Slight injury and slight attachment cause the influx of life-karma that leads to human life.
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स्वभाव-मार्दवं च ॥18॥
Meaning : Natural mildness also .
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नि:शील-व्रतत्वं च सर्वेषाम् ॥19॥
Meaning : Non-observance of the supplementary vows, vows, etc. causes the influx of life-karmas leading to birth among all the four kinds of beings .
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सरागसंयम-संयमा-संयमाकामनिर्जराबालतपांसि दैवस्य ॥20॥
Meaning : 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.
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सम्यक्त्वं च ॥21॥
Meaning : Right belief also .
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योगवक्रता विसंवादनं चाशुभस्य नाम्न: ॥22॥
Meaning : Crooked activities and deception cause the influx of inauspicious physique-making karmas.
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तद्विपरीतं शुभस्य ॥23॥
Meaning : The opposites of these cause the influx of auspicious physique-making karmas.
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दर्शनविशुद्धिर्विनयसम्पन्नता-शील-व्रतेष्वनतीचारोऽभीक्ष्ण-ज्ञानोपयोगसंवेगौ शक्तितस्त्याग-तपसी साधुसमाधिर्वैयावृत्य-करणमर्हदाचार्य-बहुश्रुत-प्रवचन-भक्तिरावश्यकापरिहाणिर्मार्ग-प्रभावना-प्रवचनवत्सलत्वमिति तीर्थकरत्वस्य ॥24॥
Meaning : 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 , 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.
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परात्म-निन्दा-प्रशंसे सदसद् गुणोच्छादनोद्भावने च नीचैर्गोत्रस्य ॥25॥
Meaning : 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.
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तद्विपर्ययो नीचैर्वृत्त्यनुत्सेकौ चोत्तरस्य ॥26॥
Meaning : The opposites of those mentioned in the previous sutra, and humility and modesty, cause the influx of karmas which determine high status.
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विघ्नकरणमन्तरायस्य ॥27॥
Meaning : Laying an obstacle is the cause of the influx of obstructive karmas.
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7-आस्रवाधिकार
हिंसाऽनृत-स्तेयाब्रह्म-परिग्रहेभ्यो विरतिर्व्रतम् ॥1॥
Meaning : Desisting from injury, falsehood, stealing, unchastity, and attachment, is the vow.
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देश सर्वतोऽणु-महती ॥2॥
Meaning : , small and great, from its being partial and complete.
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तत्स्थैर्यार्थं भावना: पञ्च-पञ्च ॥3॥
Meaning : For the sake of strengthening the vows, there are five observances for each of these.
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वाङ्मनोगुप्तीर्यादाननिक्षेपण-समित्यालोकित-पान-भोजनानि पञ्च ॥4॥
Meaning : Control of speech, control of thought, regulation of movement, care in taking and placing things or objects, and examining food or drink, are five.
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क्रोध-लोभ-भीरुत्व-हास्य-प्रत्याख्यानान्यनुवीचि-भाषणं च पञ्च ॥5॥
Meaning : Giving up anger, greed, cowardice or fearfulness, and jest, and speaking harmless words are five.
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शून्यागार-विमोचितावास-परोपरोधाकरण-भैक्ष्यशुद्धि-सधर्मावि-संवादा: पञ्च ॥6॥
Meaning : 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.
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स्त्रीरागकथा श्रवण-तन्मनोहरांग निरीक्षण पूर्व-रतानुस्मरण-वृष्येष्टरस-स्वशरीरसंस्कारत्यागा: पञ्च ॥7॥
Meaning : 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.
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मनोज्ञामनोज्ञेन्द्रिय-विषय-राग-द्वेष वर्जनानि पञ्च ॥8॥
Meaning : Giving up attachment and aversion for agreeable and disagreeable objects of the five senses constitutes five.
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हिंसादिष्विहामुत्रापायावद्यदर्शनम् ॥9॥
Meaning : The consequences of violence etc. are calamity and reproach in this world and in the next.
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दु:खमेव वा ॥10॥
Meaning : Or sufferings only .
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मैत्री-प्रमोद-कारुण्य-माध्यस्थानि च सत्त्व-गुणाधिक-क्लिश्यमानाविनयेषु ॥11॥
Meaning : 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.
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जगत्काय-स्वभावौ वा संवेगवैराग्यार्थम् ॥12॥
Meaning : Or the nature of mundane existence and the body in order to cultivate awe at the misery of worldly existence and detachment to worldly things.
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प्रमत्तयोगात्प्राण-व्यपरोपणं हिंसा ॥13॥
Meaning : The severance of vitalities out of passion is injury.
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असदभिधानमनृतम् ॥14॥
Meaning : Speaking what is not commendable is falsehood.
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अदत्तादानं स्तेयम् ॥15॥
Meaning : Taking anything that is not given is stealing.
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मैथुनम-ब्रह्म ॥16॥
Meaning : Copulation is unchastity.
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मूर्च्छा परिग्रह: ॥17॥
Meaning : Infatuation is attachment to possessions.
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नि:शल्यो व्रती ॥18॥
Meaning : The votary is free from stings.
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अगार्यनगारश्च ॥19॥
Meaning : The householder and the homeless ascetic are the two kinds of votaries.
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अणुव्रतोऽगारी ॥20॥
Meaning : One who observes the small vows is a householder.
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दिग्देशानर्थदण्ड-विरति-सामायिक-प्रोषधोपवासोपभोग-परिभोग-परिमाणातिथि-संविभागव्रतसम्पन्नश्च ॥21॥
Meaning : 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.
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मारणान्तिकीं सल्लेखनां जोषिता ॥22॥
Meaning : The householder courts voluntary death at the end of his life.
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शंका-कांक्षाविचिकित्सान्यदृष्टि-प्रशंसा-संस्तवा: सम्यग्दृष्टेरती-चारा: ॥23॥
Meaning : 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.
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व्रत-शीलेषु पञ्च पञ्च यथाक्रमम् ॥24॥
Meaning : There are five, five transgressions respectively for the vows and the supplementary vows.
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बंधवध-च्छेदाति-भारारोपणान्नपान-निरोधा: ॥25॥
Meaning : Binding, beating, mutilating limbs, overloading, and withholding food and drink.
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मिथ्योपदेश-रहोभ्याख्यान-कूटलेखक्रिया-न्यासापहार-साकारमन्त्रभेदा: ॥26॥
Meaning : Perverted teaching, divulging what is done in secret, forgery, misappropriation, and proclaiming others’ thoughts.
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स्तेनप्रयोग-तदाहृतादानविरुद्धराज्यातिक्रम-हीनाधिकमानोन्मान-प्रतिरूपक-व्यवहारा: ॥27॥
Meaning : 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.
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परविवाह करणेत्वरिका-परिगृहीतापरिगृहीता-गमनानङ्गक्रीडा-कामतीव्राभिनिवेशा: ॥28॥
Meaning : Bringing about marriage, intercourse with an unchaste married woman, cohabitation with a harlot, perverted sexual practices, and excessive sexual passion.
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क्षेत्रवास्तु-हिरण्यसुवर्ण-धन-धान्य-दासीदास-कुप्य-प्रमाणातिक्रमा: ॥29॥
Meaning : 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.
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ऊर्ध्वाधस्तिर्यग्व्यतिक्रमक्षेत्रवृद्धि-स्मृत्यंतराधानानि ॥30॥
Meaning : 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.
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आनयन-प्रेष्यप्रयोग-शब्दरूपानुपात-पुद्गलक्षेपा: ॥31॥
Meaning : 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.
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कन्दर्प-कौत्कुच्य-मौखर्यासमीक्ष्याधि-करणोपभोगपरिभोगानर्थक्यानि ॥32॥
Meaning : 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.
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योग दु:प्रणिधानानादर-स्मृत्यनु-पस्थानानि ॥33॥
Meaning : Misdirected three-fold activity, lack of earnestness, and fluctuation of thought, are the five transgressions of concentration.
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अप्रत्यवेक्षिताप्रमार्जितोत्सर्गादानसंस्तरोपक्रमणा-नादरस्मृत्यनुप-स्थानानि ॥34॥
Meaning : 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.
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सचित्त-संबंधसम्मिश्रा-भिषवदु:पक्वाहारा: ॥35॥
Meaning : Victuals containing organisms, placed near organisms, mixed with organisms, stimulants, and ill-cooked food.
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सचित्त-निक्षेपापिधानपरव्यपदेश-मात्सर्यकालातिक्रमा: ॥36॥
Meaning : Placing the food on things with organisms such as green leaves, covering it with such things, food of another host, envy, and untimely food.
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जीवित-मरणाशंसा-मित्रानुराग-सुखानुबंध-निदानानि ॥37॥
Meaning : Desire for life, desire for death, recollection of affection for friends, recollection of pleasures, and
constant longing for enjoyment.
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अनुग्रहार्थं स्वस्यातिसर्गो दानम् ॥38॥
Meaning : Charity is the giving of one’s wealth to another for mutual benefit.
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विधि-द्रव्य-दातृ-पात्र-विशेषात्तद्विशेष: ॥39॥
Meaning : 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.
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8-बंधाधिकार
मिथ्यादर्शनाविरति-प्रमाद-कषाय-योगा बन्धहेतव: ॥1॥
Meaning : Wrong belief, non-abstinence, negligence, passions, and activities are the causes of bondage.
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सकषायत्वाज्जीव: कर्मणो योग्यान् पुद्गलानादत्ते स बंध: ॥2॥
Meaning : The individual self attracts particles of matter which are fit to turn into karma, as the self is actuated by passions. This is bondage.
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प्रकृति स्थित्यनुभव-प्रदेशास्तद्विधय: ॥3॥
Meaning : 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.
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आद्यो ज्ञान-दर्शनावरणवेदनीय-मोहनीयायुर्नाम-गोत्रान्तराया: ॥4॥
Meaning : The type-bondage is of eight kinds, knowledgeobscuring, perception-obscuring, feeling-producing, deluding, life-determining, name-determining , status-determining, and obstructive karmas.
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पञ्च-नव-द्वयष्टाविंशति-चतुर्-द्विचत्वारिंशद्-द्वि-पञ्च-भेदा-यथाक्रमम् ॥5॥
Meaning : The subdivisions are five, nine, two, twenty-eight, four, forty-two, two, and five kinds respectively.
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मतिश्रुतावधि-मन:पर्यय केवलानाम् ॥6॥
Meaning : Karmas which obscure sensory knowledge, scriptural knowledge, clairvoyance, telepathy, and omniscience, are the five kinds of knowledgeobscuring karmas.
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चक्षुरचक्षुरवधिकेवलानां निद्रा-निद्रानिद्रा-प्रचला-प्रचलाप्रचला-स्त्यानगृद्धयश्च ॥7॥
Meaning : The four karmas that cover ocular perception, non-ocular intuition, clairvoyant perception, and perfect perception, sleep, deep sleep, drowsiness , heavy drowsiness , and somnambulism , are the nine subtypes of perception-covering karmas.
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सदसद्वेद्ये ॥8॥
Meaning : The two karmas which cause pleasant feeling and unpleasant feeling respectively are the two subtypes of feeling-producing karmas.
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दर्शनचारित्र-मोहनीयाकषाय-कषायवेदनीयाख्यास्त्रिद्वि-नव-षोडशभेदा: सम्यक्त्व-मिथ्यात्व-तदुभयान्यकषाय-कषायौ हास्यरत्यरति-शोक-भय-जुगुप्सा-स्त्री-पुन्नपुंसक-वेदा अनन्तानुबंध्य-प्रत्याख्यान-प्रत्याख्यान-संज्वलन-विकल्पाश्चैकश: क्रोध-मान-माया-लोभा: ॥9॥
Meaning : The deluding karmas are of twenty-eight kinds. These are the three subtypes of faith-deluding karmas , the two types of conduct-deluding karmas which cause the passions and quasi-passions, the subtypes of the passions and the quasi-passions being sixteen and nine respectively.
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नारकतैर्यग्योन-मानुष-दैवानि ॥10॥
Meaning : infernal beings, plants and animals, human beings, and celestial beings.
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गति-जाति-शरीराङ्गोपाङ्गनिर्माण-बंधन-संघात-संस्थान-संहनन-स्पर्श-रस-गंध-वर्णानुपूर्व्यागुरुलघूपघात-परघातातपोद्योतोच्छ्वास-विहायोगतय: प्रत्येक-शरीर-त्रस-सुभग-सुस्वर-शुभ-सूक्ष्म-पर्याप्ति-स्थिरादेय यश: कीर्ति-सेतराणि तीर्थकरत्वं च ॥11॥
Meaning : The name karmas comprise the state of existence, the class, the body, the chief and secondary parts, formation, binding , 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 , firmness, lustrous body, glory and renown, and the opposites of these , and Tîrthakaratva.
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उच्चैर्नीचैश्च ॥12॥
Meaning : The high and the low.
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दान-लाभ-भोगोपभोग-वीर्याणाम् ॥13॥
Meaning : The obstructive karmas are of five kinds, obstructing the making of gifts, gain, enjoyment of consumable things, enjoyment of non-consumable things, and effort .
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आदितस्तिसृणा-मंतरायस्य च त्रिंशत्सागरोपमकोटीकोट्य: परा स्थिति: ॥14॥
Meaning : The maximum duration of the three main types from the first and obstructive karmas is thirty sâgaropama kotîkotî.
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सप्तति-र्मोहनीयस्य ॥15॥
Meaning : Seventy sâgaropama kotîkotî is the maximum duration of the deluding karmas.
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विंशतिर्नाम-गोत्रयो: ॥116॥
Meaning : Twenty sâgaropama kotîkotî is the maximum duration of the name-karma and the statusdetermining karma.
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त्रयस्त्रिंशत्सागरोपमाण्यायुष: ॥17॥
Meaning : Thirty-three sâgaropamas is the maximum duration of life.
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अपरा द्वादश मुहूर्ता वेदनीयस्य ॥18॥
Meaning : The minimum duration of the feeling-producing karma is twelve muhûrtas.
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नाम-गोत्रयोरष्टौ ॥19॥
Meaning : The minimum duration of the name-karma and the status-determining karma is eight muhûrtas.
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शेषाणामन्तर्मुहूर्ता ॥20॥
Meaning : The minimum duration of the rest is up to one muhûrta.
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विपाकोऽनुभव: ॥21॥
Meaning : Fruition is the ripening or maturing of karmas.
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स यथानाम् ॥22॥
Meaning : fruition is according to the names of the karmas.
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ततश्च निर्जरा ॥23॥
Meaning : After fruition , the karmas fall off or disappear.
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नाम-प्रत्यया: सर्वतो योग-विशेषात्-सूक्ष्मैकक्षेत्रावगाह-स्थिता: सर्वात्म-प्रदेशेष्वनन्तानन्त-प्रदेशा: ॥24॥
Meaning : 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.
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सद्वेद्यशुभायुर्नाम-गोत्राणि पुण्यम् ॥25॥
Meaning : The good variety of feeling-producing karmas, and the auspicious life, name, and status-determining karmas constitute merit .
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अतोऽन्यत्पापम् ॥26॥
Meaning : The remaining varieties of karma constitute demerit.
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9-संवर-निर्जराधिकार
आस्रव-निरोध: संवर: ॥1॥
Meaning : The obstruction of influx is stoppage .
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स गुप्ति-समिति-धर्मानुप्रेक्षा-परीषहजय-चारित्रै: ॥2॥
Meaning : Stoppage by control, carefulness, virtue, contemplation, conquest by endurance, and conduct.
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तपसा निर्जरा च ॥3॥
Meaning : By penance dissociation also.
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सम्यग्योगनिग्रहो गुप्ति: ॥4॥
Meaning : Curbing activity well is control .
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ईर्याभाषैषणा-दाननिक्षेपोत्सर्गा: समितय: ॥5॥
Meaning : Walking, speech, eating, lifting and laying down, and depositing waste products constitute the fivefold regulation of activities.
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उत्तमक्षमा-मार्दवार्जव-शौच-सत्य-संयमतपस्त्यागाकिञ्चन्य-ब्रह्मचर्याणि धर्म: ॥6॥
Meaning : Supreme forbearance, modesty, straightforwardness, purity, truthfulness, self-restraint, austerity, renunciation, non-attachment, and celibacy constitute virtue or duty.
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अनित्याशरण-संसारैकत्वान्य-त्वाशुच्यास्रवसंवर-निर्जरा-लोक-बोधिदुर्लभ-धर्म-स्वाख्यातत्त्वानु-चिन्तन-मनुप्रेक्षा: ॥7॥
Meaning : Reflection is meditating on transitoriness, helplessness, transmigration, loneliness, distinctness, impurity, influx, stoppage, dissociation, the universe, rarity of enlightenment, and the truth proclaimed by religion.
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मार्गाच्यवन-निर्जरार्थं परिषोढव्या: परीषहा: ॥8॥
Meaning : 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.
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क्षुत्पिपासा-शीतोष्णदंशमशक-नाग्न्यारति-स्त्री-चर्या-निषद्या-शय्याक्रोशवधयाचनालाभ-रोग-तृणस्पर्श-मल-सत्कारपुरस्कार-प्रज्ञाज्ञानादर्शनानि ॥9॥
Meaning : 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 , learning, despair or uneasiness arising from ignorance, and lack of faith .
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सूक्ष्मसाम्पराय-छद्मस्थवीत-रागयोश्चतुर्दश ॥10॥
Meaning : Fourteen afflictions occur in the case of the saints in the tenth and twelfth stages.
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एकादश जिने ॥11॥
Meaning : Eleven afflictions occur to the Omniscient Jina.
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बादर-साम्पराये सर्वे ॥12॥
Meaning : All the afflictions arise in the case of the ascetic with gross passions.
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ज्ञानावरणे प्रज्ञाज्ञाने ॥13॥
Meaning : Extraordinary learning and ignorance are caused by knowledge-covering karmas.
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दर्शन-मोहान्तराययोरदर्शनालाभौ ॥14॥
Meaning : Misbelief and lack of gain are caused by faithdeluding and obstructive karmas
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चारित्रमोहे नाग्न्यारति-स्त्री-निषद्या-क्रोश-याचना-सत्कारपुरस्कारा: ॥15॥
Meaning : nakedness, absence of pleasures, woman, sitting posture, reproach, begging, and reverence and honour, are caused by conduct deluding karmas.
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वेदनीये शेषा: ॥16॥
Meaning : The other afflictions are caused by feeling karmas.
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एकादयो भाज्या युगपदेक-स्मिन्नैकोनविंशते: ॥17॥
Meaning : The afflictions can occur simultaneously from one to nineteen.
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सामायिकच्छेदोपस्थापना-परिहारविशुद्धि-सूक्ष्मसाम्पराय-यथाख्यात-मितिचारित्रम् ॥18॥
Meaning : Equanimity, reinitiation, purity of non-injury, slight passion, and perfect conduct are the five kinds of conduct.
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अनशनावमौदर्य-वृत्तिपरिसंख्यान-रस-परित्याग-विविक्तशय्यासन-कायक्लेशा बाह्यं तप: ॥19॥
Meaning : fasting, reduced diet, special restrictions for begging food, giving up stimulating and delicious dishes, lonely habitation, and mortification of the body.
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प्रायश्चित्त-विनय-वैयावृत्त्य-स्वाध्याय-व्युत्सर्ग-ध्यानान्युत्तरम् ॥20॥
Meaning : Expiation, reverence, service, study, renunciation, and meditation are the internal austerities.
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नवचतुर्दश-पञ्च द्विभेदा यथाक्रमं प्राग्ध्यानात् ॥21॥
Meaning : Prior to meditation, these are of nine, four, ten, five, and two kinds respectively.
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आलोचना-प्रतिक्रमण-तदुभय-विवेक-व्युत्सर्ग-तपश्छेदपरिहारो-पस्थापना: ॥22॥
Meaning : Confession, repentance, both, discrimination, giving up attachment to the body, penance, suspension, expulsion, and reinitiation.
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ज्ञान-दर्शन-चारित्रोपचारा: ॥23॥
Meaning : Reverence to knowledge, faith, conduct, and the custom of homage.
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आचार्योपाध्याय-तपस्वि-शैक्ष्य-ग्लान-गण-कुल-संघ-साधु-मनोज्ञानाम् ॥24॥
Meaning : Respectful service to the Head , 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 , the long-standing ascetic, and the saint of high reputation.
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वाचना-पृच्छनानुप्रेक्षाम्नाय-धर्मोपदेशा: ॥25॥
Meaning : Teaching, questioning, reflection, recitation, and preaching.
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बाह्याभ्यन्तरोपध्यो: ॥26॥
Meaning : Giving up external and internal attachments.
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उत्तम-संहननस्यैकाग्र-चिन्ता-निरोधो ध्यानमान्त-र्मुहूर्तात्॥27॥
Meaning : 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.
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आर्त्त-रौद्र-धर्म्य-शुक्लानि ॥28॥
Meaning : The painful , the cruel, the virtuous , and the pure.
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परे मोक्षहेतू ॥29॥
Meaning : The last two are the causes of liberation.
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आर्तममनोज्ञस्य संप्रयोगे तद्विप्रयोगाय स्मृति-समन्वाहार: ॥30॥
Meaning : On the contact of disagreeable objects, thinking again and again for their removal is the first kind of sorrowful concentration.
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विपरीतं मनोज्ञस्य ॥31॥
Meaning : The contrary in the case of agreeable objects.
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वेदनायाश्च ॥32॥
Meaning : In the case of suffering from pain also.
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निदानं च ॥33॥
Meaning : The wish for enjoyment also.
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तदविरतदेशविरतप्रमत्तसंयतानां ॥34॥
Meaning : These occur in the case of laymen with and without small vows and non-vigilant ascetics.
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हिंसानृत-स्तेय-विषयसंरक्षणेभ्यो रौद्रमविरत-देशविरतयो: ॥35॥
Meaning : Cruel concentration relating to injury, untruth, stealing, and safeguarding of possessions occurs in the case of laymen with and without partial vows.
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आज्ञापाय-विपाक-संस्थान-विचयाय धर्म्यम् ॥36॥
Meaning : The contemplation of objects of revelation, misfortune or calamity, fruition of karmas, and the structure of the universe, is virtuous concentration.
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शुक्ले चाद्ये पूर्व-विद:॥37॥
Meaning : The first two types of pure concentration are attained by the saints well-versed in the pûrvas.
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परे केवलिन: ॥38॥
Meaning : The last two arise in the omniscients.
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पृथक्त्वैकत्व-वितर्क-सूक्ष्मक्रिया-प्रतिपाति-व्युपरत-क्रिर्यानिवर्तीनि ॥39॥
Meaning : that of different, scriptural, shifting, that of the single scriptural, that of subtle activity, and that of complete destruction of activity.
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त्र्येकयोग-काययोगायोगानाम् ॥40॥
Meaning : Of three activities, one activity, bodily activity, and no activity.
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एकाश्रये सवितर्कवीचारे पूर्वे ॥41॥
Meaning : The first two types are based on one substratum and are associated with scriptural knowledge and shifting.
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अवीचारं द्वितीयम् ॥42॥
Meaning : The second type is free from shifting.
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वितर्क: श्रुतम् ॥43॥
Meaning : Vitarka is scriptural knowledge.
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वीचारोऽर्थव्यंजन-योगसंक्रान्ति: ॥44॥
Meaning : Vicâra is shifting with regard to objects, words and activities.
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सम्यग्दृष्टि-श्रावक-विरता-नन्तवियोजक-दर्शनमोह-क्षपकोपशम-कोपशांत-मोहक्षपक-क्षीणमोह-जिना: क्रमशोऽसंख्येय-गुण-निर्जरा: ॥45॥
Meaning : 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 .
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पुलाक-वकुश-कुशील-निर्ग्रन्थ-स्नातका निर्ग्रंथा: ॥46॥
Meaning : Pulâka, Bakusa, Kusîla, Nirgrantha, and Snâtaka are the passionless saints.
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संयम-श्रुत-प्रतिसेवना-तीर्थलिङ्ग-लेश्योपपाद-स्थान-विकल्पत: साध्या: ॥47॥
Meaning : They are fit to be described 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.
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10-मोक्षाधिकार
मोहक्षयाज्ज्ञान-दर्शनावरणान्तराय-क्षयाच्च केवलम् ॥1॥
Meaning : Omniscience is attained on the destruction of deluding karmas, and on the destruction of knowledge- and perception-covering karmas and obstructive karmas.
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बन्धहेत्वभाव-निर्जराभ्यां कृत्स्न-कर्म-विप्रमोक्षो मोक्ष: ॥2॥
Meaning : Owing to the absence of the cause of bondage and with the functioning of the dissociation of karmas, the annihilation of all karmas is liberation .
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औपशमिकादि-भव्यत्वानां च ॥3॥
Meaning : on the destruction of psychic factors also like quietism and potentiality.
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अन्यत्र केवलसम्यक्त्व-ज्ञान-दर्शन-सिद्धत्वेभ्य: ॥4॥
Meaning : Other than infinite faith, infinite knowledge, infinite perception, and infinite perfection.
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तदनन्तरमूर्ध्वं गच्छत्या-लोकान्तात् ॥5॥
Meaning : Immediately after that the soul darts up to the end of the universe.
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पूर्वप्रयोगादसङ्गत्वाद्-बन्धच्छेदात्तथागतिपरिणामाच्च ॥6॥
Meaning : 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.
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आविद्धकुलालचक्रवद्-व्यपगतलेपालाबुवदेरण्डबीजवदग्निशिखावच्च ॥7॥
Meaning : Like the potter’s wheel, the gourd devoid of mud, the shell of the castor-seed, and the flame of the candle.
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धर्मास्तिकायाभावात् ॥8॥
Meaning : As there is no medium of motion.
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क्षेत्र-काल-गति-लिङ्ग-तीर्थचारित्र-प्रत्येकबुद्धबोधित-ज्ञानावगाहनान्तर-संख्याल्पबहुत्वत: साध्या: ॥9॥
Meaning : 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.
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