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Outlines of Jainism c13: Part II.—Texts

Outlines of Jainism c13

Language
English

Contents

Part II.—Texts

Chapter I.—Theology

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1. जीवो त्ति . . . . . कम्मसंजुत्तो ॥ *Pañchāstikāya-gāthā*, by Kundakunda Āchārya, v. 27. The soul exists [*in saṃsāra*] in combination with karma [karmic matter].

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2. देहमिलिदो वि जीवो सव्वकम्माए कुव्वदे ॥ *Anuprekshā-śloka*, by Svāmi Kārttikeya, 184. The soul in combination with the body is the doer of all actions.

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3. कम्ममलविप्पमुक्को उड्ढं लोगस्स अंतमधिगंता । सो सव्वणाणदरिसी लहदि सुहमणिंदियमाणंतं ॥ *Pañchāstikāya-gāthā*, 28. The soul, purified of the dirt of karmic matter, goes up to the end of *loka*, acquires complete knowledge and perception and attains infinite and [supra- or] non-sensual bliss.

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4. तह्मा णिबुदिकामो रागं सव्वत्य कुणदु माकिंचि । सो तेण वीदरागो भविओ भवसायरं तरदि ॥ Ibid. 172. Thus, desirous of quiescence, the soul shall not submit to the slightest attachment to anything. Having thus become free from attachment, it crosses the ocean of *saṃsāra* (cycle of mundane existences).

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5. कम्मस्साभावेण य सव्वरह सव्वलोगदरिसी य । पावदि इंदियराहियं अव्वाबाहं सुहमणंतं ॥

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By the absence of *karma*, omniscient and embracing the whole world in its view, it attains undisturbable, supra-sensual, and infinite bliss.

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6. केवलदंसणणाणसुद्ध वीरउ जो जि अणंत । सो जिणदेउजि परममुणि परमपयास मुणंत ॥ *Paramātma-prakāśa*, by Yogendra Āchārya, 330. The soul which has perfect perception, perfect knowledge, infinite bliss, and infinite power, is a perfect saint, and, being self-manifested, is known as Jina-deva (or the divine conqueror).

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7. सयलवियप्पह तुटाहं सिवपयमग्गि वसंतु । कम्मचउक्कइ विलयगइ अप्पा होइ अरहंतु ॥ *Ibid.* 325. A soul which, having broken through all kinds of hindering thoughts, dwells on the way to the status of godhead, and whose four *karmas* [the destructive *karmas*; see under Metaphysics, p. 27] are destroyed, is called Arhat.

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घणघाइ कम्मरहिया केवलणाणा य परमगुणसहिया । चौतिसअतिसयजुत्ता अरिहंता एरिसा होंति ॥ *Niyama-sāra-gāthā*, by Kundakunda Āchārya, 71. Those who are rid of the (four) destructive kinds of *karmas*, possessed of perfect knowledge and of the highest qualities, and equipped with thirty-four kinds of supernatural powers (*atiśaya*), such are Arhats.

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8. येन प्रणीतं पृथु धर्मतीर्थं ज्येष्ठं जनाः प्राप्य जयन्ति दुःखं । *Brihat-Svayambhū-stotra*, by Samanta-bhadra Āchārya, 9. [A Tīrthaṅkara is] he by whom was shown the broad fording-place of virtue, the best of all, reaching which men overcome sorrow.

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9. जेसिं जीवसहावो णत्थि अभावो य सव्वहा तस्स । ते होंति भिक्खदेहा सिद्धा वचिगोयरमदीदा ॥ *Pañchāstikāya*, by Kundakunda Āchārya, 35. Those whose is the nature of a pure soul, and in whom is never any non-being—such souls, when disembodied, are Siddhas; they are above all powers of speech.

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अट्ठट्ठकम्मदेहो लोयालोयस्स जाणओदट्ठो । पुरिसायारो अप्पा सिद्धो झाएद लोयसिहरत्यो ॥ *Dravya-saṃgraha*, by Nemi-chandra Siddhānta-chakravartin, 51. Having destroyed the eight kinds of *karmas* (see below, pp. 91-2) and the body, sublime in knowledge of the Universe and Beyond (*loka* and *aloka*), the self in the form of a man, steady at the summit of the Universe (*loka*), should be meditated upon as Siddha.

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अट्ठट्ठकम्मबंधा अट्ठमहागुणसमक्खिया परमा । लोयग्गठिदा णिच्चा सिद्धा जे एरिसा होंति ॥ *Niyama-sāra*, 72. Having destroyed the bondage of eight karmas and being possessed of eight great qualities¹ [of the soul], perfect souls, eternal, and steady at the summit of the universe (*loka*)—those who are such are Siddhas.

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¹ Appendix IV, pp. 130-1.

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10. लोयस्सुज्जोयरे सुधम्मतित्थंकरे जिणे वन्दे । अरहंते कित्तइसे चउवीसं चेव केवलिणो ॥ *Sāmāyika-pāṭha*. I salute the Jinas, illuminators of the universe and founders of the beautiful fording-place of religion; such twenty-four Arhats, Kevalins, will I celebrate.

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11. पंचाचारसमग्गा पंचिंदियदंतिदप्पण्हलणा । धीरा गुणगंभीरा आयरिया एरिसा होंति ॥ Niyama-sāra, 73.

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Perfect observers of five kinds of rules of conduct, and quellers of the intoxicated-elephant-like pride of the five senses, wise and of deep qualities—such are the Āchāryas.

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12. रयणत्तयसंजुत्ता जिणकहियपयत्यदेसया सूरा । णिक्खंभवमहिया उवझावा एरिसा होंति ॥ Ibid. 74.

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Equipped with the three jewels [faith, knowledge, and conduct] and preceptors of the doctrines preached by the Jinas, brave and full of selfless feeling—such are the Upādhyāyas.

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13. वावारविप्पमुक्का चाउविहाराहणसयारत्ता । णिंग्गंथा णिम्मोहा साहू दे एरिसा होंति ॥ Ibid. 75.

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Free from all worldly occupation, ever engrossed in four kinds of devotion [darśana, ‘faith,’ jñāna, ‘knowledge,’ chāritra, ‘conduct,’ and tapaḥ, ‘asceticism’], without worldly ties, without delusion—such are the Sādhus.

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14. इक्को संचदि पुण्णं इक्को भुंजेदि विविहसुरसोक्खं । इक्को खवेदि कम्मं इक्को वि य पावए मोक्खं ॥ Anuprekshā, 76.

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Alone he accumulates merit; alone he enjoys the various happiness of heaven; alone he destroys karma; alone he attains to moksha.

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15. परिणममाणो नित्यं ज्ञानविवर्तैरनादिसन्तत्या । परिणामानां स्वेषां स भवति कर्ता च भोक्ता च ॥ *Purushārtha-siddhyupāya*, by Amṛita-chandra Sūri, 10.

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And in an eternal succession ever changing its state through the illusions of its thoughts, the soul is the [only] causer and experiencer of its states (*pariṇāma*).

Chapter II.—Metaphysics

I. The Soul and Non-Soul

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1. एवं क्वभेयमिदं जीवाजीवप्पभेददोदव्वं । *Dravya-saṃgraha*, 23. Thus sexpartite, this, according to the division into *jīva* (soul) and *ajīva* (non-soul), is two *dravyas* (substances).

II. Kinds and Qualities of Soul

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2. पृथिव्यप्तेजोवायुवनस्पतयः स्थावराः ॥ १३ ॥ द्वीन्द्रियादयस्त्रसाः ॥ १४ ॥ *Tattvārtha-sūtra*, ch. ii, 13, 14. *Sthāvara* (stationary) souls are earth souls, water souls, fire souls, air souls, vegetable souls. *Trasa* (mobile) souls are those which have two or more sense-organs.

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3. जाणदि पस्सदि सव्वं इच्छदि सुक्खं विभेदि दुक्खादो । कुव्वदि हिदमहिदं वा भुंजदि जीवो फलं तेसिं ॥ १२२ ॥ *Pañchāstikāya*, 122. The soul knows and sees all; desires happiness; is afraid of pain; does friendly or unfriendly actions, and enjoys [or suffers] the fruits of them.

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4. पाणेहि चदुहि जीवदि जीवस्सदि जो ङ्ग जीविदो पुव्वं । सो जीवो पाणा पुण बलमिंदियमाऊ उस्सासो ॥ ३० ॥ *Ibid*. 30. That which by means of the four *prāṇas* (living principles animating the body) lives, shall live, and has previously lived, is [called] a *jīva* (or mundane soul). The *prāṇas*, again, are (1) power (*bala*) (of body, mind, or speech); (2) the (five) senses; (3) vitality (*āyuḥ*); (4) respiration.

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5. जीवो उवओगमओ अमुत्ति कत्ता सदेहपरिमाणो । भोत्ता संसारत्थो सिद्धो सो विस्ससोड्गई ॥ २ ॥ तिकाले चदु पाणा इंदियबलमाउ आणपाणो य । ववहारा सो जीवो णिच्छयणयदो दु चेदणा जस्स ॥ ३ ॥ *Dravya-saṃgraha*, 2, 3.

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It (the soul) is (1) *jīva* (that which lives) ; (2) possessed of *upayoga*, [which is of two kinds, the power of perceiving (*darśana*) and knowing (*jñāna*)]; (3) *amūrta* (immaterial); (4) *kartā* (the doer of all actions); (5) *svadeha-parimāṇa* (of the size of its body, which it completely fills); (6) *bhoktā* (enjoyer of the fruits of actions); (7) *saṃsārastha* (located in the changing universe); (8) *siddha* (in its perfect condition a Siddha); (9) *ūrdhvagati* (of an upward tendency). That which in the three times has four *prāṇas* (senses, power, vitality, and respiration) is conventionally soul: but from the essential point of view that which has consciousness is soul.

III. Attributes of the Non-Soul

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6. आगासकालपग्गलधम्माधम्मेसु णत्थि जीवगुणा । तेसिं अचेदणत्तं भणिदं जीवस्स चेदणा ॥ १२४ ॥ *Pañchāstikāya*, 124.

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Space, time, matter, *dharma*, and *adharma* have not the qualities of soul; they are said to be non-conscious, whereas soul has consciousness.

IV. The Six Substances

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7. दवियदि गच्छदि ताइं ताइं सव्भावपज्जयाइं जं । दवियं तं भणंते अणसभूदं तु सत्तादो ॥ ९ ॥ *Pañchāstikāya*, 9.

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That which runs, i.e. passes, into such and such natures and modifications is called *dravya* (substance). It is never distinct from existence (*sattā*).

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8. दव्वेण विणा ण गुणा गुणेहि दव्वं विणा ण संभवदि । अव्वादिरित्तो भावो दव्वगुणाणं हवदि तह्मा ॥ १३ ॥ *Pañchāstikāya*, 13.

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Attributes cannot exist apart from substance. And there can be no substance without attributes. Therefore the existence of attributes and substance is inseparable.

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9. दव्वं सल्लक्खणियं उप्पाद्वयधुवत्तसंजुत्तं । गुणपज्जयासयं वा जं तं भणंति सव्वण्णू ॥ *Ibid.* 10.

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That which is distinguished as existent (*sat*) and which is associated with coming into existence, going out of existence, and continuous sameness of existence, and also is the substratum of attributes and modifications, that the omniscient ones term substance (*dravya*).

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10. जोव सचेयणदव्वु मुणि पंच अचेयण अम्म । पुग्गलु धम्माहम्मु अक्कालिंसहिया भिस ॥ *Paramātma-prakāśa*, 142.

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Soul (*jīva*) is the only conscious or knowing substance. The remaining five are without consciousness: (i.e.) matter (*pudgala*), principle of motion (*dharma*), principle of stationariness (*adharma*), space (*ākāśa*), and time (*kāla*) are different (from *jīva* or soul).

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11. उवभोज्जमिंदिएहि य इंदियकाया मणो य कम्माणि । जं हवदि मुत्तमसं तं सव्वं पुग्गलं जाण ॥ *Pañchāstikāya*, 82.

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Things enjoyable by the senses, the five senses themselves, the bodies [including the five kinds of bodies], the mind, the karmas, and the other material objects—all this know as matter (*pudgala*).

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12. धम्मत्थकायमरसं अवसगंध असद्दम्प्फासं । लोगोगाढं पुटुं पिङ्गलमसंखादियपदेसं ॥ ८३ ॥ अगुरुलघुगेहि सया तेहि अणंतेहि परिणदं णिच्चं । गदिकिरियाजुत्ताणं कारणभूदं सयमक्ज्जं ॥ ८४ ॥ उदयं जह मच्छाणं गमणाणुग्गहयरं हवदि लोए । तह जीवपुग्गलाणं धम्मं दव्वं वियाणेहि ॥ ८५ ॥

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*Pañchāstikāya*, 83-5.

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*Dharmāstikāya* is devoid of taste, colour, smell, sound, touch, is coterminous with the universe (*loka*), is indivisible, all-pervading, and has innumerable spatial units (*pradeśas*); ever operating in virtue of its infinite attributes, including heavy and light; is eternal, and is the essential condition for all moving bodies, and is itself the product of none. As in the (normal) world water is a help to the motion of fishes, in a like manner is the substance *dharma*, be assured, to that of soul (*jīva*) and matter (*ajīva*).

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13. जह हवदि धम्मदव्वं तह तं जाणेह दव्वमधम्मकवं । ठिदिरिकरियाजुत्ताणं कारणभूदं तु पुढवीव ॥

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*Ibid.* 86.

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Know that the substance called *adharma* is of the same kind as the substance *dharma*. It is the essential condition of stationary things, like the earth.

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14. सव्वेसिं जीवाणं सेसाणं तह य पुग्गलाणं च । जं देदि विवरमखिलं तं लोये हवदि आयासं ॥

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*Ibid.* 90.

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That which gives place in this universe to all souls and likewise to all other matter—that, as a whole, is the substance space (*ākāśa*).

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15. जीवादीदव्वाणं परिवट्टणकारणं हवे कालो ॥

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That which is the cause of the modification of soul and other substances (*dravyas*) would be time (*kāla*).

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16. ववगदपण्णवरसो ववगददोगंधअट्ठफासो य । अगुरुलगो अमुत्तो वट्टणलक्खो य कालो त्ति ॥ २४ ॥ समओ णिमिसो कढा कल्ला य णाली तदेा दिवारत्ती । मासउदुअययणसंवच्छरो त्ति कालो परायत्तो ॥ २५ ॥ Pañchāstikāya, 24, 25.

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That which is devoid of five colours [*kṛṣṇa* (black), *harita* (green), *pīta* (yellow), *rakta* (red), and *śveta* (white)]; of five tastes [*tikta* (pungent), *kaṭuka* (bitter), *kṣāra* (saline), *kaṣāyila* (acid), and *miṣṭa* (sweet)]; of two smells [*sugandha* (agreeable) and *durgandha* (disagreeable)]; of eight kinds of touch [light and heavy, smooth and rough, soft and hard, and hot and cold]; and which has the *agurulaghu* attribute (i.e. the set of central attributes which sustain the others), is immaterial and is characterized by modifications [of other substances]—is time (*kāla*). *Samaya* (unit of time), *nimiṣa*, *kāṣṭhā*, *kalā*, *nāḷī*, *divārātra*, *māsa*, *ṛtu*, *ayana*, *saṃvatsara*—these are secondary time.

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17. लोयायासपएसे इक्केक्के जे ठिया ङ इक्केक्का । रयणाणं रासी इव ते कालाणू असंखदव्वाणि ॥ २२ ॥ Dravya-saṃgraha, 22.

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In each *pradeśa* of *lokākāśa* each atom of time is fixed like a heap of jewels. These atoms of time are innumerable and substances.

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18. धर्माधमान्तरिक्षाणां द्रव्यमेकत्वमिष्यते । कालपुद्गलजीवानामेकद्रव्यता मता ॥ *Tattvārtha-sāra*, by Amṛita-chandra Sūri, 17.

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*Dharma*, *adharma*, and *ākāśa* are each a single *dravya*, whereas time, matter, and souls are held to be innumerable *dravyas*.

V. Astikāyas (Substances)

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19. ऐवं द्वेयमिदं जीवाजोवप्पभेददोदव्वं । उत्तं कालविजुत्तं णाइव्वा पंच अत्थिकाया दु ॥ *Dravya-saṃgraha*, 23.

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These are six kinds, but the principal division is into two categories (*dravyas*), soul (*jīva*) and non-soul (*ajīva*). These, excepting time (*kāla*), know to be the five *astikāyas*.

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20. संति जदो तेणेदे अत्थि त्ति भणंति जिणवरा जम्हा । काया इव बहुदेसा तम्हा काया य अत्थिकाया य ॥ *Ibid.* 24.

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Since these things exist (i.e. have *sattā*), the Best of Jinas [or Tīrthaṅkaras] call them *asti*; and since, like bodies, they have many spatial units (*pradeśas*), therefore they are called *kāya* and *astikāya*.

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21. जीवा पुग्गलकाया आयासं अत्थिकाड्या सेसा । अमया अत्थित्तमया कारणभूदा हि लोगस्स ॥ *Pañchāstikāya*, 22.

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Soul (*jīva*), matter (*pudgala*) and bodies, space (*ākāśa*), and the other [two] *astikāyas* (*dharma* and *adharma*, the principles of motion and stationariness) are uncreated, possessed of the quality of existence, and the causes (or condition) of the universe.

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22. जीवा पुग्गलकाया धम्माहम्मा तहेव आयासं । अत्थितंहि य णियदा अणसमइया अणुमहंता ॥ ४ ॥ Ibid. 4.

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Soul (*jīva*), matter (*pudgala*) and bodies, principle of motion (*dharma*), principle of stationariness (*adharma*), and space (*ākāśa*) are steady in their state of existence, and are not distinct from their existence (*sattā*). These have many atoms (*aṇu*).

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23. असंख्येयाः प्रदेशा धर्माधर्मजीवानाम् ॥ ८ ॥ आकाशस्यानन्ताः ॥ ९ ॥ सङ्ख्येयासङ्ख्येयाश्च पुद्गलानाम् ॥ १० ॥ *Tattvārtha-sūtra*, v, 8-10.

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Principle of motion (*dharma*), principle of stationariness (*adharma*), the individual soul (*jīva*)—each has innumerable units of space (*pradeśas*). Space has infinite *pradeśas*. Matter (*pudgala*) has *pradeśas* which may be numbered or which may not be numbered [and which are infinite].

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[Note.—Molecule (*skandha*) can be numbered as to its atoms (*paramāṇu*). Some *skandhas* cannot be numbered, as their constituent atoms may be numberless, e.g. a mountain. Some *skandhas* will contain an infinity of atoms, as an ocean, the world.]

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24. जेसिं अत्थि सहाओ गुणेहि सह पज्जएहि विविहेहिं । जे होंति अत्थिकाया णियप्पसं जेहि तेलोकं ॥ ५ ॥ *Pañchāstikāya*, 5.

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Those of which the existence is accompanied with various attributes and modifications, and which are substances (*astikāya*), form the constituent elements of the three worlds.

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25. स्पर्शरसगन्धवर्णवन्तः पुद्गलाः ॥ २६ ॥

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Material things (*pudgalāḥ*) are distinguished by possession of touch, taste, smell, and colour.

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26. अणवः स्कन्धाश्च ॥ २५ ॥ Ibid. 25. Matter is either atom (*aṇu*) or molecule (*skandha*).

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27. एयपदेसो वि अणू णाणाखंधप्पदेसदो होदि । वअदेसो उवयारा तेण य कायो भणंति सव्वण्णू ॥ २६ ॥ Dravya-saṃgraha, 26. The atom, though it has only one spatial unit (*pradeśa*), yet, since in combination to form a molecule it fills many units, is by the all-knowing ones through association called body (*kāya*).

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28. अईथूलथूलथूलं थूलं सुहुमं च सुहुमथूलं च । सुहुमं अईसुहुमं इदि धरादियं होदि छब्भेदं ॥ २१ ॥ भूपव्वदमादीया भणिदा अईथूलथूलमिदि खंधा । थूला इदि विण्णेया सप्पीजलतेलमादीया ॥ २२ ॥ छायातवमादीया थूलेदरखंधमिदि वियाणाहि । सुहुमथूलेदि भणिया खंधा चउरक्खविसया य ॥ २३ ॥ सुहुमा हवंति खंधा पावोग्गा कम्मवग्गणस्स पुणो । तब्बिबरीया खंधा अईसुहुमा इदि परूवेहि ॥ २४ ॥ Niyama-sāra, 21-4. Matter is of six kinds—very gross-gross (*atisthūla-sthūla*), gross (*sthūla*), gross-fine (*sthūla-sūkshma*), fine-gross (*sūkshma-sthūla*), fine (*sūkshma*), and very fine (*ati-sūkshma*). Masses such as earth, mountains, etc., are called very gross-gross; as gross should be understood butter, water, oil, and so forth; shade, sunshine, and so forth know to be gross-fine masses; fine-gross are called those molecules which are the objects of the four senses; fine, again, are the molecules which compose the matter of karma; and fine-fine, observe, are those which surpass these last-named.

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29. एयरसवरसगंधं दोफासं सहकारणमसहं । खंधंतरिदं दव्वं परमाणं तं वियाणेहि ॥ *Pañchāstikāya*, 81.

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The substance (*dravya*) which has one taste, one colour, one smell, and two kinds of touch, is a cause of the production of sound, but is itself soundless, and is distinct from molecule (*skandha*), know that to be ultimate atom (*paramāṇu*).

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30. अणुलहुदेहपमाणो उवसंहारप्पसप्पदो चेदा । असमुहदो ववहारा णिच्छयणयदो असंखदेसो वा ॥ ९ ॥ *Dravya-saṃgraha*, 9.

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This soul through expansion or contraction becomes big or small according to the body occupied by it, except in *samudghāta* [the condition when some particles (*pradeśas*) of the soul expand and go out of the body and then come back to it, as in the case of the *āhāraka* body]. This is from the practical point of view: but from the real point of view the soul has innumerable spatial units (*pradeśas*).

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31. प्रदेशसंहारविसर्प्पाभ्यां प्रदीपवत् ॥ १६ ॥ *Tattvārtha-sūtra*, v, 16.

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In respect of the expanding and contracting of its particles, it [the soul] is as a lamp [the light of which equally fills a small and a large space].

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32. गतिस्थित्युपग्रहौ धर्म्माधर्म्मयोरुपकारः ॥ १७ ॥ *Ibid*. 17.

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The support of motion and rest respectively is the service of *dharma* and *adharma*.

VI, VII. Karmas

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33. आद्यो ज्ञानदर्शनावरणवेदनीयमोहनीयायुर्नामगोत्रान्त- रायाः ॥ ४ ॥ *Tattvārtha-sūtra*, viii, 4.

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The first is *jñānāvaraṇīya* (knowledge-obscuring), *darśanāvaraṇīya* (faith- or perception-obscuring), *vedanīya* (sensation-, pleasure-, and pain-, causing), *mohanīya* (infatuating), *āyuḥ* (vitality), *nāma* (characterizing the individual’s body, etc.), *gotra* (family), *antarāya* (obstruction).

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34. ज्ञानावरणहानात्ते केवलज्ञानशालिनः ॥ दर्शनावरणच्छेदादुद्यत्केवलदर्शनाः ॥ ३७ ॥ वेदनीयसमुच्छेदादव्याबाधत्वमाश्रिताः । मोहनीयसमुच्छेदात्सम्यक्त्वमचलं श्रिताः ॥ ३८ ॥ आयुःकर्मसमुच्छेदात्परमं सौक्ष्म्यमाश्रिताः । नामकर्मसमुच्छेदादवगाहनशालिनः ॥ ३९ ॥ गोत्रकर्मसमुच्छेदात्सदागौरवलावघाः । अन्तरायसमुच्छेदादनन्तवीर्यमाश्रिताः ॥ ४० ॥ *Tattvārtha-sāra*, viii, 37–40.

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Through the removal of knowledge-obscurance the souls have perfect knowledge. Through the destruction of perception-obscurance (or faith-obscurance) there arises in them perfect perception (or faith). Through the destruction of the *vedanīya* karmas they attain immunity from affliction. Through destruction of the *mohanīya* they attain unshakable perfection. Through destruction of *āyuḥ* (vitality) they acquire supreme fineness. Through destruction of *nāma* they acquire the capacity of allowing all objects to occupy the same place with them (*avagāhana*). Through destruction of *gotra* the souls are always neither light nor heavy. Through destruction of obstructive *karmas* they attain infinite strength.

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35. दर्शनचारित्रमोहनीयाकषायकषायवेदनीयाख्यास्त्रिद्वनव-षोडशभेदाः। सम्यक्त्वमिथ्यात्वतदुभयान्यकषायकषायौ हास्य-रत्यरतिशोकभयजुगुप्सास्त्रीपुन्नपुंसकवेदा अनन्तानुबन्धप्रत्यख्यानप्रत्याख्यानसंज्वलनविकल्पाश्चैकशः क्रोधमानमायालोभाः ॥ ९ ॥ *Tattvārtha-sūtra*, viii, 9.

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Mohanīya karma is of two kinds, *darśana* and *chāritra*; vedanīya karma is of two kinds, *akashāya* and *kashāya*; *darśana-mohanīya* is of three kinds; *chāritra-mohanīya* is of two kinds; *akashāya-vedanīya* is of nine kinds; *kashāya-vedanīya* is of sixteen kinds.

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*Darśana-mohanīya* karmas are *samyaktva* (that which makes right faith or perception defective), *mithyātva* (that which leads the soul away from right faith or perception), *samyaktva-mithyātva* (mixed right and wrong faith).

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*Chāritra-mohanīya* karmas are *akashāya* (by which only a light kind of passion is experienced), *kashāya* (by which passion is experienced).

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*Akashāya-vedanīyas* are *hāsya, rati, arati, śoka, bhaya, jugupsā, strī-veda, purusha-veda, napuṃsaka-veda*.

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*Kashāya-vedanīyas* are four *anantānubandhis* (which accompany *mithyātva* or false belief; *ananta* = *mithyātva*); four *apratyākhyānāvaraṇīyas* (which obstruct partial renunciation, i.e. the fifth *Guṇa-sthāna*; see above, p. 50); four *pratyākhyānāvaraṇīyas* (which obstruct total renunciation, i.e. the sixth *Guṇa-sthāna*; see above, p. 51); four *sañjvalanas* (which grow with *saṃyama*, but do not destroy it, though keeping it impure).

VIII. The Tattvas (Principles)

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36. जीवाजीवास्रवबन्धसंवरनिर्जरामोक्षास्तत्त्वम् ॥ ४ ॥ *Tattvārtha-sūtra*, i, 4.

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The principles (*tattvas*) are *jīva* (soul), *ajīva* (non-soul), *āsrava* (influx of karma), *bandha* (bondage), *saṃvara* (stopping of inflow), *nirjarā* (falling off), *moksha* (or *nirvāṇa*, final liberation).

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37. जोगनिमित्तं गहणं जोगो मणवयणकायसंभूदो । भावणिमित्तो बंधो भावो रदिरागदोसमोहजुदो ॥ *Pañchāstikāya*, 148.

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Penetration by matter is due to activity (*yoga*), and activity arises from mind, body, or speech; bondage of the soul is due to thought-activity, and that thought is accompanied by desire, passion, inflammation, and infatuation (or intoxication).

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38. कायवाङ्मनःकर्म योगः ॥ १ ॥ स आस्रवः ॥ २ ॥ *Tattvārtha-sūtra*, vi, 1, 2.

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Action on the part of body, mind, or speech is *yoga*. It is *āsrava* (influx of *karma*).

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39. आसवाद जेण कम्मं परिणमेणप्पणो स विण्णेओ । भावास्रओ जिणुत्तो दव्वासवणं परो होदि ॥ २९ ॥ मिक्टत्ताविरदिपमादजोगकोहाइओ य विण्णेया । पणपणपणदसतियचदु कमसो भेदादु पुव्वस्स ॥ ३० ॥ णाणावरणादीणं जोगं जं पुग्गलं समासवदि । दव्वास्रओ स णेओ अणेयभेओ जिणक्खादो ॥ ३१ ॥ *Dravya-saṃgraha*, 29-31.

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That activity of the soul whereby karma flows into it is said by the Jina to be *bhāvāsrava* (subjective influx) : *dravyāsrava* is other. False belief (*mithyātva*), non-renunciation (*avirati*), heedlessness (*pramāda*), activity (*yoga*), and anger (*krodha*), etc.—these are to be recognized with varieties five, five, fifteen, three, four, according to the differences of the previous karma. Matter of various colours, etc., which flows into the active soul is to be known as *dravyāsrava* (objective influx) : it is described by the Jina as of various kinds.

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NOTE.—The varieties mentioned are the following :—
1. Of *mithyātva* : (1) *ekānta*, a one-sided belief in a thing; (2) *viparīta*, belief in the opposite of what is really right; (3) *vinaya*, a universal respecting of right and wrong belief, with attention only to conduct; (4) *saṃśaya*, unsettled belief, scepticism or doubt; (5) *ajñāna*, ignorant indifference to right belief.

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2. Of *avirati* : (1) *hiṃsā*, killing or injuring living beings; (2) *asatya*, untruth; (3) *steya*, stealing or using another's property without his consent; (4) *abrahma*, unchastity; (5) *parigraha*, worldly concerns.

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3. Of *pramāda* : (1) *strī-kathā*, gossip about women; (2) *bhojana-kathā*, idle talk about food; (3) *rāṣṭra-kathā*, idle talk about politics; (4) *avani-pāla-kathā*, idle talk about kings; (5–8) the four *kaṣāyas* or passions—*krodha*, anger; *māna*, pride; *māyā*, deception or illusion; *lobha*, greed; (9–13) the five senses—use of the sense of sight, hearing, smell, taste, touch; (14) *nidrā*, sleep; (15) *sneha*, affection.

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4. Of *yoga* : those due respectively to mind, body, and speech.

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5. Of *kaṣāya* : anger, pride, deceit, greed (of a different quality from the same four as appearing under *pramāda*).

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40. सकषायत्वाज्जीवः कर्मणो योग्यान्पुद्गलानादत्ते स बन्धः ॥ २ ॥

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Being associated with passion (kashāya), the soul takes in matter adaptable for action (karma), and this is bondage (bandha).

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41. मिथ्यादर्शनाविरतिप्रमादकषाययोगा बन्धहेतवः ॥ १ ॥ Ibid. viii, 1.

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The causes of bondage are mithyādarśana (false perception or faith); avirati (non-abstention, i.e. not refraining from doing what is prohibited by the five vows, such as non-killing, etc.); pramāda (irreverence towards knowledge and the sources of it); kashāya (passions); yoga (the three kinds of activity by body, mind, or speech; see above, pp. 93-4).

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42. वज्झदि कम्मं जेण दु चेदणभावेण भावबंधो सो । कम्मादपदेसाणं अण्णोण्णपवेसणं इदरो ॥ ३२ ॥ Dravya-saṃgraha, 32.

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The thought-activity of the soul through which karmic matter can bind it is called bhāva-bandha. The (actual) intermingling of karmic matter with the particles (pradeśas) of the soul is the other (i.e. dravya-bandha).

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43. प्रकृतिस्थित्यनुभागप्रदेशास्तद्विधयः ॥ ३ ॥ Tattvārtha-sūtra, viii, 3.

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The forms of it (i.e. of bandha) are (1) prakṛiti (according to the nature of karmic matter which actually binds the soul); (2) sthiti (according to the duration of the attachment of matter to the soul); (3) anubhāga (according as the fruition is likely to be mild or strong); (4) pradeśa (according as to the number of atoms (karma-vargaṇās) of karmic matter which attach to the soul).

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44. जस्स जदा खलु पुसं जोगे पावं च णत्थि विरदस्स । संवरणं तस्स तदा सुहासुहकदस्स कम्मस्स ॥ १४३ ॥ *Pañchāstikāya*, 143. At the moment when on the part of an ascetic detached from desire no good or bad actions (of mind) are in operation, at that moment such an ascetic attains stoppage (*saṃvara*) of good or bad karmas.

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45. विजहति न हि सत्तां प्रत्ययाः पूर्वबद्धाः समयमनुसरन्तो यद्यपि द्रव्यरूपाः । तदपि सकलरागद्वेषमोहव्युदासा दवतरति न जातु ज्ञानिनः कर्मबन्धः ॥ ६ ॥ *Samayasāra-kalaśa*, v, 6. Though karmas which became attached to the soul in the past do not give up their existence, and though at their mature time they take the form of substances; still, in consequence of the expulsion of all love, hatred, and attachment, the binding by karma does not befall one who has knowledge.

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46. चेदणपरिणामो जो कम्मस्सासवरोहणे हेदू । सो भावसंवरो खलु दव्वासवरोहणे अण्णो ॥ ३४ ॥ वदसमिदीगुत्तीओ धम्मणुपेहा परीसहजओ य । चारित्तं वण्णभेया णादव्वा भावसंवरविसेसा ॥ ३५ ॥ *Dravya-saṃgraha*, 34-5. The thought-activity of the soul by which the inflow of karma is stopped is called *bhāva-saṃvara*. That which actually stops the inflow of matter is another. The following are the species of *bhāva-saṃvara*:— *Vratas*, or vows. [These are five: (1) *ahiṃsā* (not to cause or tend to cause pain or destruction to any living being by thought, speech, or conduct); (2) *satya* (truth in speech, thought, and deed); (3) *asteya* (to take nothing, unless, and except, it is given); (4) *brahmacharya* (chastity, lit. the devoted contemplation of the self by the soul); (5) *parigraha-tyāga* (renunciation of worldly concerns).]

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*Samitis*, religious observances. [These are five: (1) *īryā* (walking carefully, so as not to hurt any living being); (2) *bhāshā* (speaking relevantly and without hurting anyone's feelings); (3) *eshaṇā* (taking only pure food, not specially prepared for the saint); (4) *ādānanikshepaṇa* (careful handling of the few things, such as water-bowl, brush, and scriptures, which ascetics may keep); (5) *pratishṭhāpana* or *utsarga* (great care as to where to answer the calls of nature, etc.).]

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*Gupti*, or restraint. [This is of three kinds: of body, mind, and speech.]

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*Dharmas*, or pious duties. [These are ten: (1) supreme forgiveness, suppression of all feelings of anger or retaliation, and ready forgiveness of all injuries, real or otherwise; (2) humility, ever-present and sincere humility; (3) frankness; (4) integrity; (5) truth in feeling and action; (6) restraint of the senses and compassion towards all living beings; (7) austerity and self-denial; (8) renunciation of merely worldly concerns; (9) realizing that the world and its things cannot belong in reality to the true 'I'; (10) chastity.]

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*Anuprekshā*, or contemplation. [It is of twelve kinds: (1) *anitya*—the world is transient; (2) *aśaraṇa*—no one can protect us from the fruition of *karmas*; (3) *saṃsāra*—these *karmas* keep us in the cycle of existences till they have all matured and left us finally in *nirvāṇa*; (4) *ekatva*—we are ourselves the doers and enjoyers and makers of our life here or hereafter;

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(5) *anyatva*—all else (the body, etc.) is separate from us; (6) *aśuchitva*—the various impurities of the body, which cannot have the qualities of soul; (7) *āsrava*—karmic matter is flowing into the soul, and thus new bonds are forged for the captivity of the soul in the world; (8) *saṃvara*—we must stop this inflow of *karmas*; (9) *nirjarā*—we must free the soul from matter, which has already attached to it in the past; (10) *loka*—the world is eternal; its six elements, the *dravyas*, souls, matter, time and space, principles of motion, and rest, are eternal too; (11) *bodhi-durlabha*—it is difficult to attain wisdom, i.e. right faith, knowledge, and conduct; we must strive to get these; (12) *dharma*, the Law—our duty is to get freedom and happiness.]

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*Parīsaha-jaya*, troubles and sufferings, the overcoming of which leads to *saṃvara*. [These are twenty-two: (1) hunger; (2) thirst; (3) cold; (4) heat; (5) insect-bites, etc.; (6) nakedness; (7) troubles arising from the conditions of a particular time or country, e.g. in warfare, plague, etc.; (8) women; (9) careful walking; (10) posture adopted must be continued; (11) sleeping on hard ground after soft beds in royal palaces; (12) abuse of ourselves or of our doctrine by others; (13) ill-usage; (14) begging; (15) ill-success in begging; (16) disease; if self-imposed duties weaken the body, renounce the idea of strengthening it by means of medicine, etc.; (17) thorns and pebbles prick the wandering ascetics; (18) dirt; (19) no reverence is given to the ascetic by people; he should not mind; (20) he never feels proud of his victory even over the most learned; (21) waiting for illumination; (22) waiting for the evolution of the soul’s powers.]

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*Chāritra*, conduct of many kinds.

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47. विपाकोऽनुभवः ॥ २१ ॥ ततश्च निर्जरा ॥ २३ ॥

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The fruition of a *karma* upon its maturing is experience (*anubhava*). Thence follows (*savipāka*) *nirjarā*.

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48. संवरजोगेहि जुदो तवेहि जो चिट्ठदे बहुविहेहिं । कम्माणं णिज्जरणं बहुगाणं कुणदि सो णियदं ॥ १४४ ॥ *Pañchāstikāya*, 144. Whoso, occupying himself with the activities which stop the inflow of *karmas*, persists in ascetic practices of various kinds—verily such an one makes many *karmas* fall away from his soul.

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49. उपात्तकर्मणः पातो निर्जरा द्विविधा च सा । आद्या विपाकजा तत्र द्वितीया चाविपाकजा ॥ २ ॥ अनादिबन्धनोपाधिविपाकवशवर्त्तिनः । कर्मारब्धफलं यत्र क्षीयते सा विपाकजा ॥ ३ ॥ अनुदीर्ण तपःशक्त्या यत्रोदीर्णोदयावलीम् । प्रवेश्य वेद्यते कर्म सा भवत्य अविपाकजा ॥ ४ ॥ यथाम्रपनसादीनि परिपामुपायतः । अकालेऽपि प्रपद्यन्ते तथा कर्माणि देहिनाम् ॥ ५ ॥ अनुभूय क्रमात्कर्म विपाकप्राप्तमुञ्जताम् । प्रथमास्त्येव सर्वेषां द्वितीया तु तपस्विनाम् ॥ ६ ॥ *Tattvārtha-sāra*, vii, 2–6. The falling away of *karma* attaching to the soul is called *nirjarā*. It is of two kinds: of these the first is called ripeness-born (*vipākajā*), the second unripeness-born (*avipākajā*). When in a soul which is subject to the ripening of *karmas* attached to it from eternity the *karmas* fructify and perish—the process is called ripeness-born. When by force of ascetic practices (tapas) those karmas which are not yet ready to operate are made to enter the class of those ready to operate, and are experienced — the process is called avipāka nirjarā. As a mango or pine-apple can be made to ripen by artificial means even out of time, similarly the karmas of embodied souls. The first belongs to all souls which get rid of matured karma in due course by experiencing it, whereas the other is found in ascetics only.

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50. तपसा निर्ज्जरा च ॥ ३ ॥ Tattvārtha-sūtra, ix, 3. Falling away may be through asceticism (tapas) also.

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51. जो संवरेण जुत्तो णिज्जरमाणो ध सव्वकम्माणि । ववगदवेदाउस्सो मुयदि भवं तेण सो मोक्खो ॥ १५३ ॥ Pañchāstikāya, 153. When a soul has attained saṃvara and is getting rid of all karmas, and on withdrawal of the vedanīya, āyuḥ, etc. (gotra and nāma, i.e. the four aghātiya or non-destructive) karmas, takes leave of existence, that is therefore [called] moksha (“leaving”).

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52. बन्धहेत्वभावनिर्जराभ्यां कृत्स्नकर्मविप्रमोक्षो मोक्षः ॥ २ ॥ Tattvārtha-sūtra, x, 2. Complete release from all karma through non-existence of causes of bondage and through nirjarā is moksha.

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53. सव्वस्स कम्मणो जो खयहेदू अप्पणो ङ परिणामो । णेउं स भावमोक्खो दव्वविमोक्खो य कम्मपुहभावो ॥ ३७ ॥ Dravya-saṃgraha, 37. The evolution (pariṇāma) of the soul which is the one cause of annihilation of all karmas is called bhāva-moksha. The actual freedom from all karmic matter is called dravya-moksha.

IX. The Nine Padārthas

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54. जीवाजीवा भावा पुण्णं पावं च आसवं तेसिं । सवरणिज्जरबंधो मोक्खो य हवंति ते अट्ठा ॥ १०८ ॥ Pañchāstikāya, 108.

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Soul (*jīva*), non-soul (*ajīva*), merit (*puṇya*), sin or demerit (*pāpa*), inflow of matter (*āsrava* of meritorious or sinful karmas), its cessation (*saṃvara*), falling away (*nirjarā*), bondage (*bandha*), and final liberation (*moksha*) are the (nine) principles (*padārthas*).

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55. सुहपरिणामो पुण्णं असुहो पावो ति हवदि जीवस्स । दोएहं पोग्गलमेत्तो भावो कम्मत्तणं पत्तो ॥ १३२ ॥ Ibid. 132.

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The good evolution (*pariṇāma*) of the soul is merit (*puṇya*); the bad evolution is sin (*pāpa*). It is the materialization of these two which becomes (good or bad) karmas.

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NOTE.—The former is merit or sin of thought (*bhāva*); the latter is realized (*dravya*) merit or sin.

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56. रागो जस्स पसत्यो अणुकंपापंसिदो य परिणामो । चित्तंहि णत्थि कलुसं पुण्णं जीवस्स आसवदि ॥ १३५ ॥ Ibid. 135.

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Whatever soul has attachment only to right conduct [e.g. devotion to the Arhats, etc.], whose evolution is penetrated with compassion, and the inner nature of which is without impurity of a grosser kind, *puṇya* (meritorious karmas) flows into it.

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57. चरिया पमादबहुला कालुस्सं लोलदा य विसएसु । परपरिदावयवादो पावस्स य आसवं कुणदि ॥ १३९ ॥

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Action full of negligence, impurity, distraction among the objects of the senses, causing pain to or talking evil of others, produce an inflow of sin.

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58. तदथ कर्म शुभाशुभभेदतो द्वितयतां गतमैक्यमुपानयन् । ग्लपितनिर्भरमोहर्जा अयं स्वयमुदेत्यवबोधसुधास्रवः ॥ १ ॥ एको दूरात्यजति मदिरां ब्राह्मणत्वाभिमाना दन्यः शूद्रः स्वयमहर्मिति स्नाति नित्यं तथैव । द्वावप्येतौ युगपदुदरा निर्गतौ शूद्रिकायाः शूद्रौ साक्षादथ च चरतो जातिभेदभ्रमेण ॥ २ ॥ हेतुस्वभावानुभवाश्रयाणां सदाप्यभेदान्न हि कर्मभेदः । तद्वन्धमार्गाश्रितमेकमिष्टं स्वयं समस्तं खलु बन्धहेतुः ॥ ३ ॥

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Samayasāra-kalaśa, by Amṛitachandra Sūri, iv, 1–3.

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Then, reducing to unity the *karma*, which is distinguished into two kinds according to good or bad (thoughts), this flood of nectar in the form of full knowledge arises of itself, annihilating all the dust of infatuation. One, falsely considering himself to be a Brahman, keeps away from wine; while another, knowing himself as a Śūdra, constantly bathes in the same; and the two have come forth together from the womb of the same Śūdra mother, and therefore are obviously Śūdras, but are pursuing different rules of conduct because of imaginary differences of caste.

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The cause, nature, experience, and support of these two [*puṇya* and *pāpa*] being the same, therefore there is no difference in the *karma*. Therefore they are best regarded as one, dependent upon the manner of bondage, and are certainly all by themselves a cause of bondage.

X, XI. Bodies

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59. औदारिकवैक्रियिकाहारकतैजसकार्मणानि शरीराणि ॥ ३६ ॥ परं परं सूक्ष्मम् ॥ ३७ ॥ प्रदेशतो ऽसंख्येयगुणं प्राक् तैजसात् ॥ ३८ ॥ अनन्तगुणे परे ॥ ३९ ॥ *Tattvārtha-sūtra*, ii, 36–9.

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Bodies are: *audārika* (the physical body of all men and animals); *vaikriyika* (the body of gods and denizens of hell, which they can change at will); *āhāraka* (the spiritual man-like emanation that flames forth from the head of a saint when he wants to remove his doubt on some momentous and urgent point); *taijasa* (the magnetic body of all embodied souls); *kārmaṇa* (the body of karmic matter of all embodied souls). Each is more refined than the preceding. The bodies preceding the *taijasa* (i.e. *audārika*, *vaikriyika*, and *āhāraka*) have each untold times the number of atoms which are in the one preceding it; the two others (*taijasa* and *kārmaṇa*) each an infinite number of times.

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60. अनादिसंबन्धे च ॥ ४१ ॥ सर्वस्य ॥ ४२ ॥ Ibid. 41–2.

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(The magnetic (*taijasa*) and the karmic (*kārmaṇa*) bodies) have been attached (to the soul) from everlasting. To all souls (i.e. to all embodied souls; in other words, to all souls except the Siddhas).

XII. Forms of Existence or Gatis

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61. जो खलु संसारत्यो जीवो तत्तो दु होदि परिणामो । परिणामादो कम्मं कम्मादो होदि गदिसु गदी ॥ १२८ ॥ गदिमधिगदस्स देहो देहादो इंदियाणि जायंति । तेहि दु विसयग्गहणं तत्तो रागो व दोसो वा ॥ १२९ ॥

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जायदि जीवस्सेवं भावो संसारचक्रवालम्मि ।
इदि जिणवरेहि भणिदो अणादिणिधणो सणिधणो वा ॥ १३० ॥
*Pañchāstikāya*, 128–30.

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Verily the soul which is in *saṃsāra* (cycle of existences) has (impure) evolution. From evolution comes *karma*, and from *karma* the state of existence (*gati*) in [various] existences. And the soul, going into any state of existence (*gati*), assumes a physical body; from this body the sense-organs arise; these come into touch with sense-objects; thence arises attachment or aversion—thus thought-state is produced in the soul within the bounds of transient existences. And this thought-state may be without beginning and end or else with end. So have the best of Jinas declared of it.

XIII. Leśyās (Paints of the Soul)

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62. > लिंपइ अप्पीकीरइ एदीए णियअपुण्णपुण्णं च ।

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जीवो त्ति होदि लेस्सा लेस्सागुणजाणयक्वादा ॥ ४८८ ॥
जोगपउत्ती लेस्सा कसायउदयाणुरंजिया होइ ।
तत्तो दोएहं कज्जं बंधचउक्कं समुद्दिठ्ठं ॥ ४८९ ॥
किएहा णीला काऊ तेउ पम्मा य सुक्कलेस्सा य ।
लेस्साणं णिद्देसा कचेव हवंति णियमेण ॥ ४९२ ॥
णिम्मूलखंडसाहवसाहं किच्चुं चिणित्तु पडिदाईं ।
खाउं फलाई इदि जं मणेण वयणं हवे कम्मं ॥ ५०७ ॥
*Gommaṭa-sāra, Jīvakāṇḍa*, by Nemi-chandra Siddhānta-chakravartin, 488–9, 492, 507.

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That whereby the soul is tinted, identified, with merit and demerit (*puṇya* and *pāpa*) is called *leśyā*; so it is taught by those who know the qualities of *leśyās*. The *leśyā* due to mental application and action becomes tinged by the interposition of the passions. Thence arises a double effect and a fourfold bondage. Black, indigo, grey, fiery, lotus, and white are the designations of the *leśyās*, sixfold according to rule. Uprooting, trunk, cutting bough or branch, plucking, eating fallen fruit—thus would be the action in accordance with these.

XIV. Guṇasthānas

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63. जेहिं दु लक्खिज्जंते उदयादिसु संभवेहि भावेहिं । जीवा ते गुणसखा णिद्दिा सव्वदरसीहिं ॥ ८ ॥ *Gommaṭa-sāra, Jīvakāṇḍa*, 8.

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Those states by which, arising in them at the maturity, etc., of *karmas*, the spiritual position of souls is recognized and determined, are by the all-seeing ones designated under the name *guṇas*.

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64. मिच्छो सासणमिस्सो अविरदसम्मो य देसविरदो य । विरदापमत्त इदरो अपुव्व अणियट्ट सुहमो य ॥ ९ ॥ उवसंतखीणमोहो सजोगकेवलिजिनो अजोगी य । चउदस जीवसमासा कमेण सिद्धा य णादव्वा ॥ १० ॥ *Ibid.* 9-10.

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There are fourteen stages of the soul (*guṇa-sthānas*): (1) False belief (*mithyātva*). [The thought-state (*bhāva*) of the soul due to the manifestation of *karmas* that produce false knowledge or belief (or perception). From this the soul always goes to the fourth stage.] (2) Backsliding (*sāsādana*). [When the soul from the fourth stage falls back into the first on account of false belief, it passes through the second stage, and the thought-states (*bhāvas*) in the passage are called *sāsādana*.] (3) Mixed right and wrong belief (*miśra*). down from the fourth to the first stage, on account of mixed right and false belief at one and the same time, it passes through the third stage, and its thought-state then is called miśra.] (4) Right faith, but not acted on (avirata-samyaktva). [The soul has faith in the path to salvation, but cannot observe the vows (vratas).] (5) Beginning of right conduct [deśa-virata, Partial renunciation of the world.] (6) Slight negligence as to right conduct (pramatta-virata). [After renunciation of all worldly objects, still occasionally to turn the mind to the service or needs of the body.] (7) Right conduct free from all negligence (apramatta-virata). [Renouncing the last-named occasional care of the body too.] (8) Initiation to the higher life (apūrva-karaṇa). [Karaṇa, or bhāva, which had not yet found entry into the saint's soul. This is the beginning of the first śukla-dhyāna, or white contemplation.] (9) Incessant pursuit of the higher life (anivṛtti-karaṇa). [Special bhāvas of a still greater purity.] (10) Condition almost devoid of desires (sūkshma-samparāya). [All passions (kashāya) are destroyed or suppressed except mere nominal desire (sūkshma-sañjvalana-lobha).] (11) Condition entirely devoid of desires (upaśānti). [A psychic condition (bhāva) which is produced by the suppression of the entire conduct-disturbing—chāritra-mohanīya—karma.] (12) Infatuationlessness (kshīṇa-moha). [In this stage all the intoxicating karma is annihilated.] (13) Omniscience in the embodied condition (sayoga-kevalin). [Here the knowledge-obscuring, faith-or perception-obscuring, and the obstructive karmas are also destroyed. The soul becomes arhat. But vibrations in the soul remain.] (14) Omniscience (ayoga-kevalin). [This is attained when there is before the sayoga-kevalin's death enough time to speak out the five letters अ, इ, उ, ऋ, लृ. The vibrations in the soul cease, and unbreakable harmony and perfect peace are attained in final liberation (moksha) from mundane bondage.] In due course after this the souls are Siddhas. So it must be known!

XV. The Three Jewels

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65. सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः ॥ १ ॥ *Tattvārtha-sūtra*, i, 1. Right faith (or perception), right knowledge, and right conduct constitute the way to moksha.

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66. निश्चयमिह भूतार्थं व्यवहारं वर्णयन्त्यभूतार्थम् । भूतार्थबोधविमुखः प्रायः सर्वोऽपि संसारः ॥ ५ ॥ अबुधस्य बोधनार्थं मुनीश्वरा देशयन्त्यभूतार्थम् । व्यवहारमेव केवलमवैति यस्तस्य देशना नास्ति ॥ ६ ॥ माणवक एव सिंहो यथा भवत्यनवगीतसिंहस्य । व्यवहार एव हि तथा निश्चयतां यात्यनिश्चयज्ञस्य ॥ ७ ॥ व्यवहारनिश्चयौ यः प्रबुध्य तत्त्वेन भवति मध्यस्थः । प्राप्नोति देशनायाः स एव फलमविकलं शिष्यः ॥ ८ ॥ *Purushārtha-siddhyupāya*, by Amṛita-chandra Sūri, 5-8.

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The *niśchaya* mode (of statement) they describe as real; the *vyavahāra* mode as not real. All mundane souls are mostly opposed to knowledge of the reality of things. The great saints (*muni*) teach the non-real mode, so that the ignorant may understand: who so understands only with practical mode, in him there is no teaching. As to a man who has not seen a lion a cat is the only lion, so a man who knows not the real method takes the practical method itself for reality! That disciple alone who understands both the real and the practical method, and takes a higher view equally distinct from both, obtains the full fruit of the teaching.

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67. आप्तं परमार्थानामाप्तागमतपोभृताम् । विमूढापोढमष्टाङ्गं सम्यग्दर्शनमस्मयम् ॥ ४ ॥ *Ratnakaraṇḍa-śrāvakācārya*, by Samanta-bhadra Ācārya, 4.

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Right faith (or perception) consists in believing the true ideal (*āpta*), scriptures (*āgama*), and teacher (*guru*). Such right faith is free from the three follies, has eight members, and no pride.

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NOTE.—The three follies relate to false gods (*deva*), place (*loka*, e.g. bath in the Ganges will wash off sins), and teacher (*guru*). The eight members (*aṅgas*) are freedom from doubt, from desire for worldly comforts, from aversion to or regard for the body, etc., from inclination for the wrong path; redeeming the defects of ineffective believers; sustaining souls in right conviction, loving regard for pious persons, and publishing the greatness of Jaina doctrines. Their names are *niḥśaṅkita, niṣkāṅkṣita, nirvichikitsita, amūḍhadṛṣṭi, upagūhana, sthitikaraṇa, vātsalya, prabhāvanā*. The eight kinds of pride are pride in family (*kula*), connexions (*jñāti*), strength (*bala*), beauty (*sundaratā*), knowledge (*jñāna*), wealth (*dhana*), authority (*ājñā*), asceticism (*tapaḥ*).

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68. जो चरदि णादि पेच्छदि अप्पाणं अप्पणो अणसमयं । सो चारित्तं णाणं दंसणमिदि णिच्छिदो होदि ॥ १६२ ॥ *Pañchāstikāya*, 162.

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He who acts, knows, and realizes himself through himself as in no way distinct (from the attributes of perfect knowledge, etc.) becomes convinced as to conduct, knowledge, and faith.

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69. संशयविमोहविभ्रमविवर्जितं अप्पपरसरूवस्स । गहणं सम्मं णाणं सायारमणेयभेयं तु ॥ ४२ ॥ *Dravya-saṃgraha*, 42.

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Right and profound knowledge of the nature of the soul and non-soul, devoid of doubt, of belief in opposite of right, and of illusions is *sākāra* (definite) and of many kinds.

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70. मतिश्रुतावधिमनःपर्ययकेवलानि ज्ञानम् ॥ ९ ॥ *Tattvārtha-sūtra*, i, 9.

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Knowledge is (1) *mati-jñāna* (knowledge acquired by sense-perceptions) ; (2) *śruta-jñāna* (knowledge acquired by reading the scriptures) ; (3) *avadhi-jñāna* (knowledge of the distant, non-sensible—in time or space—possessed by divine and infernal souls); (4) *manaḥparyāya-jñāna* (knowledge of the thoughts and feelings of others) : (5) *kevala-jñāna* (full or perfect knowledge).

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71. तदिन्द्रियानिन्द्रियनिमित्तम् ॥ १४ ॥ Ibid. 14.

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*Mati-jñāna* is occasioned through the five senses and the non-sense (sc. intellect).

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72. श्रुतं मतिपूर्वं द्व्यनेकादशभेदम् ॥ २० ॥ Ibid. 20.

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*Śruta-jñāna* comes after [and includes] *mati-jñāna*. It is of two kinds, of many kinds, and of twelve kinds.

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73. एकादीनि भाज्यानि युगपदेकस्मिन्नाचतुर्भ्यः ॥ ३० ॥ Ibid. 30.

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Together in one soul there may be one, two, three, as far as four, kinds of knowledge.

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NOTE.—If one kind only, it is *kevala-jñāna* ; if two kinds, the first two ; if three kinds, the first three ; if four kinds, the first four. For five kinds see 70 above.

c13.s2.t13.20

74. भवप्रत्ययो ऽवधिर्देवनारकाणाम ॥ २१ ॥ क्षयोपशमनिमित्तः षड्विकल्पः शेषाणाम ॥ २२ ॥ ऋपिष्वधेः ॥ २७ ॥ Tattvārtha-sūtra, 21, 22, 27.

c13.s2.t13.21

Avadhi-jñāna in gods and denizens of hell is conditioned by birth (innate). In others avadhi-jñāna is produced by reason of annihilation and tranquillization (kshaya and upaśama of karmic matter) and is of six kinds. The range of avadhi-jñāna is restricted to bodies having form (i.e. material bodies, maurttika).

c13.s2.t13.22

75. ऋजुविपुलमती मनःपर्ययः ॥ २३ ॥ तदनन्तभागे मनःपर्ययस्य ॥ २८ ॥ Ibid. 23, 28.

c13.s2.t13.23

Manaḥparyāya-jñāna is (1) ṛiju-mati (knowledge of the present thoughts and feelings in the minds of others or in one's own mind) ; (2) vipula-mati (knowledge of the thoughts and feelings of others, whether present now or relating to the past or future time).

c13.s2.t13.24

Manaḥparyāya extends to infinitesimal parts thereof (i.e. of that which is known by avadhi-jñāna).

c13.s2.t13.25

76. सर्वद्रव्यपर्यायेषु केवलस्य ॥ २९ ॥ Ibid. 29.

c13.s2.t13.26

Kevala-jñāna extends to all modifications of substances.

c13.s2.t13.27

77. मतिश्रुतावधयो विपर्ययस्य ॥ ३१ ॥ Ibid. 31.

c13.s2.t13.28

Mati-jñāna, śruta-jñāna, and avadhi-jñāna may be perverted (or false) also.

c13.s2.t13.29

78. असुहादो विणिवित्ती सुहे पवित्तो य जाणचारित्ते । वदसमिदिगुत्तिच्छवं ववहारण्यादु जिणभणियं ॥ ४५ ॥ वहिरब्ंतरकिरियारोहो भवकारणप्पणसट्ठं । णाणिस्स जं जिणुत्तं तं परमं सम्मचारित्तं ॥ ४६ ॥

c13.s2.t13.30

Avoidance of bad (aśubha) and activity in good, as regards thought and conduct, is from the practical point of view described by the Jina as the vows (i.e. the five vratas), the observances (i.e. the five samitis), and the restraints (i.e. the three guptis). But what is by the Jina mentioned as the checking of internal and external action with a view to destroying for the wise soul the cause of migratory existence, this is the highest, the right conduct.

c13.s2.t13.31

79. णिच्छयणयेण भणिदो तिहि तेहि समाहिदो हु जो अप्पा। ण कुणदि किंचि वि असणं मुयदि सो मोक्खमग्गो त्ति॥१६१॥ Pañchāstikāya, 161.

c13.s2.t13.32

When the self, properly so named, being intently occupied with those three, does nothing other, and leaves nothing undone, that is the way of liberation (moksha).

Cites (9)