Some Jaina Canonical Sutras c30: Chapter XXV: Tattvārthādigama Sūtra

Some Jaina Canonical Sūtras c30

Language: English

Chapter XXV: Tattvārthādigama Sūtra

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According to Umāsvāti's *Tattvārthādigama sūtra*,¹ right belief (*samyak darśana*), right knowledge (*samyak jñāna*), and right conduct (*samyak cāritra*) constitute the path to liberation. These are called three gems in Jainism. Each of them can be considered in its threefold aspect, e.g., the subject, the object and the means. In right belief there is the believer, that which is believed and the means of believing. In right knowledge there is the knower, the known and the means of knowing. In right conduct there is the pursuer of conduct, conduct itself and the means of conducting. The right belief is the basis upon which the other two rest. It is an essential preliminary to right knowledge. It is the cause and right knowledge is the effect. Right conduct is caused by right knowledge and implies both right knowledge and right belief.

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¹ Umāsvāti's *Tattvārthādigama sūtra* or 'the Manual for the understanding of the true nature of things' is held in high respect both by the Śvetāmbaras and Digambaras and is read even now by the Jains in private houses and temples. It deals with logic, psychology, cosmography, ontology and ethics of the Jains. It expounds a doctrine of categories and a theory of pramāṇas (means of proof). The author of this sūtra is known to the Digambaras as Umāsvāmin and the Śvetāmbaras name him as Umāsvāti better known as Vācaka Śramaṇa or Nagara Vācaka. According to some he lived from about 135 to 219 A.D. He must be earlier than Siddhasena Divākara who wrote a commentary on this text. It is a non canonical sūtra according to the Śvetāmbaras but the Digambaras regard it as a later canonical work. This text has been edited with the commentary by Keshavlal Premchand Mody in *Bibliotheca Indica Series* 1903-1905. There is a Hindi commentary published in 1906. J. L. Jaini's edition of the text with introduction, translation, notes and commentary in English, published at Arrah in 1920, in the Sacred Books of the Jains, Vol II, is worthy of notice. There is a German translation by H. Jacobi published in *Z D M G*, Band LX, 1906. Motilal Ladhaji's edition of this text by Umāsvātivācaka (Poona, 1927) deserves mention.

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The five kinds of knowledge are:—Knowledge through the instrumentality of sense, knowledge derived from the study of scriptures, direct knowledge of matter within the limits of time and space, direct knowledge of others' thoughts, and perfect knowledge.

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The five kinds of conduct² are:—Equanimity, recovery of equanimity after a downfall, pure and absolute non-injury, all but entire freedom from passion, and ideal and passionless state.

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² Cf. *Sūtrakṛtāṅga*, I, 1 4 10-13

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Right belief, right knowledge, right conduct, and right austerities are called the ārādhanās

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The right belief is the belief or conviction in things ascertained as they are.¹ Samyakdarśana is of two kinds: (1) belief with attachment, the four signs of which are the following. calmness (praśama), fear of mundane existence in five cycles of wanderings (saṃvega), substance (dravya), place (kṣetra), time (kāla), thought activity (bhāva), and compassion towards all living beings (anukampā), and (2) belief without attachment (the purity of the soul itself).

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¹ Cf Uttarādhyayana sūtra, XXVIII, 28, 29

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The right belief is attained by intuition. acquisition of knowledge from external sources It is the result of subsidence (upaśama), destruction-subsidence (kṣayopaśama) and destruction of right belief deluding karmas (darśana-mohanīya-karma).

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Right belief is not identical with faith It is reasoned knowledge Adhigama is knowledge which is derived from intuition, external sources, e g., precepts and scriptures It is attained by means of pramāṇa and naya. Pramāṇa is nothing but direct or indirect evidence for testing the knowledge of self and the non-self. Naya is nothing but a standpoint which gives partial knowledge of a thing in some of its aspects

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Right knowledge is of five kinds (1) knowledge through senses—knowledge of the self and the non-self through the agency of the senses and mind; (2) knowledge derived from the study of the scriptures ; (3) direct knowledge of matter in various degrees with reference to subject-matter, space, time and quality of the object known; (4) direct knowledge of others' thoughts, simple or complex; and (5) perfect knowledge.

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Guna-pratyaya is that which is acquired by merit as distinguished from clairvoyance It is of six kinds: (1) accompanying clairvoyance, that which goes with one to another place; (2) non-accompanying clairvoyance; (3) increasing; (4) decreasing; (5) firm, and (6) changeable. Clairvoyance is of three kinds: partial, high and full. Partial clairvoyance is fallible, the remaining two are infallible. Thought-reading is of two kinds (1) simple direct knowledge, (2) complex direct knowledge. Between clairvoyance and thought-reading the differences relate to their purity, place, person of inherence and subject-matter. Thought-reading is purer than clairvoyance Clairvoyance can extend to the whole world, whereas thought-reading is limited to the world of men. Clairvoyance can be acquired by all beings possessed of mind, and thought-reading can be acquired by saints through supernatural powers. The object of clairvoyance is gross, that of thought-reading, subtle.

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Full clairvoyance knows one atom and simple thought-reading knows an infinitesimal part of an atom. Doubt is possible in knowledge derived through the senses but it is not possible in clairvoyance. There may be an error in clairvoyance. Wrong knowledge is due to the confusion of cause and effect.

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Six dravyas or substances are soul (jīva), matter (pudgala), motion (dharma), rest (adharma), space (ākāśa), and time (kāla).

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The nine padārthas or nine principal terms of the doctrine are the following:—Life (jīva), non-living (ajīva), merit (punya)¹ and demerit (pāpa),¹ influx (āsrava), bondage (bandha), stoppage of influx (samvara), relinquishment (nirjarā) and liberation (moksa).

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¹ Punya and Pāpa.—The actions which lead to the good karma which brings peace of mind are called punya. It is of many kinds annapunya (merit acquired by giving food to the deserving people), pānapunya (merit acquired by giving water to the thirsty), vastrapunya (merit acquired by giving clothes to the poor, especially to the monks), layana punya (merit acquired by building or lending a house to a monk), sayanapunya (merit acquired by providing seats and beds), manapunya (merit acquired by thinking well of every one), kāyapunya (merit acquired by saving a life or rendering service), vacanapunya (merit acquired by speaking without hurting anybody's feelings), and namaskārapunya (merit acquired by reverent salutations). There are various kinds of pāpa or sin. jīva himsā (to take any life) is the most heinous of all crimes according to the Jains. Sins are also acquired by speaking falsehood (asatya or mrsāvāda) dishonesty, unchastity, covetousness, anger, conceit, attachment and avarice.

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The six kinds of embodied souls are—Earth-bodied, water-bodied, fire-bodied, air-bodied, vegetable-bodied (vanaspati kāyika), and mobile (trasakāyika).

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The six colour affections (leśyā)² are.—Black (krsna), blue (nīla), grey (kāpota), yellow (padma), pink (teja), and white (śukla).

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² Cf Sūtrakrtānga, I 10 15, Uttarādhyayana, XXXIV Krsna leśyā is the worst of the three bad emotions colouring soul. Nīla leśyā, thus emotion is less evil than the last. Kāpota (grey) leśyā may lead men to do evil. A man under its command becomes crooked in thought and deed. Teja leśyā removes all evil thoughts from the jīva under its sway. Padma leśyā is a good emotion, through its power a man controls anger, pride, deceit and avarice. Śukla leśyā—when a man is under its influence, love and hatred disappear. There are three bad emotions and three good emotions—black, blue and grey are the three bad emotions, yellow, pink and white are the three good emotions.

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The five categories relating to the reality of substance are:—*Jīva*, *Pudgala*, *Dharma*, *Adharma* and *Ākāśa*. The vows are the following: non-injury, truth, non-stealing, chastity, and non-attachment to worldly objects.

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The six kinds of carefulness are:—Carefulness relating to walking, speech, eating, lifting, laying down, and excretion.

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The four states of existence are:—Existence as inmates of hell, sub-human beings, celestial beings, and liberated beings.

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The characteristic of soul is *cetanā* (consciousness). It is of three kinds: (1) *Jñānacetanā* or consciousness of pure knowledge in its full extent, (2) *Karmacetanā* or consciousness of experience of action, and (3) *Karmaphalacetanā* or experience of fruition of *karmas*. *Ajīva* or non-soul is that which is devoid of all these three kinds of consciousness.

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By name (*nāma*), representation (*sthāpanā*), privation (*dravya*) and present condition (*bhāva*), their aspects are known. Soul and non-soul can be considered in two aspects (*nikṣepa*). (1) negative aspect (*nāma-nikṣepa*), and (2) positive aspect (*bhāvanikṣepa*).

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*Jīva* can be known in the following ways:—(1) *Jīva* exists (*sat*), (2) multiplicity of souls (*saṅkhyā*), (3) soul is found in the whole universe (*kṣetra*), (4) soul touches the whole universe (*sparśana*), (5) eternity of soul (*kāla*), etc.

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*Indriya* is so called because *Indra* means the soul and the sense-organs are appurtenances of soul.

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The soul’s thought-activity is of five kinds:—(1) subsidential, i.e., that which rises from the subsidence of a *karma* of the deluding kind; (2) purified, i.e. that which rises from the destruction of *karma*, e.g. *ghātiya*; (3) mixed; (4) operative, i.e., that which rises from the operation, i.e., fruition of *karma*; and (5) natural. *Ghātiya* or destructive *karmas* attack and affect the very nature of soul. *Aghātiya* *karma* is that which does not affect the nature of soul. *Ghātiya* *karmas* are four in number, *viz.* (1) knowledge-obscuring (*jñānāvaraṇīya*), (2) belief obscuring (*darśanāvaraṇīya*), (3) deluding (*mohanīya*), which intoxicates soul, and (4) constructive *karmas*.

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Knowledge (*antarāya*),¹ belief, charity, gain, enjoyment, re-enjoyment, power, faith and conduct are the nine kinds of energies (*vīrya*).

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¹ *Vide* Jacobi's note in *Tattvārthādigama sūtra*, Jacobi's Ed, p 536.

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Passions (*kaṣāyas*)² are four in number: anger, pride, deceit and greed.

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² Passions or *kaṣāyas* are the things which tie one down to this world.

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Sexes are of three kinds: feminine, masculine and neuter. Pure *jīvatva* is limited to the *siddhas* (perfected ones).

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There are various cycles; space cycle, matter cycle, time cycle, incarnation cycle, human cycle, sub-human cycle, thought cycle, etc.

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Mundane souls are of two kinds: rational (those who have mind), and irrational (those who have no mind).

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The senses are of two kinds: external senses and internal senses. The external senses have a two-fold formation. (1) the organ itself, and (2) its protecting environment. Internal organ means the soul itself which is co-extensive with and of the same form as the organ in which it incarnates. External organ means the material organ which is permeated by the internal organ or the soul.

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Internal environment is the matter immediately surrounding the organ. External environment is the matter which is not so immediately situated with reference to the organ.

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Sense faculties are of two kinds:—(1) *Labdhi*: It is the attainment of the manifestation of the sense faculty by the partial destruction; and (2) *Upayoga*: The conscious attention of the soul directed to that sense.

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Touch is of eight kinds, e.g. cold, rough, smooth, etc.

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Taste is of five kinds, e.g. pungent, bitter, sweet, etc.

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Smell is of two kinds, e.g. sweet smell and bad smell

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Colour is of five kinds.

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In the passage of the soul from one embodiment to another there is only karmic body vibration (*karmayoga*)

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The bodies are of five kinds: (1) *audārika* (gross), (2) *vaikriyaka* (fluid), (3) *āhāraka* (assimilative), (4) *taijasa* (caloric), and (5) *kārmana* (karmic)

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The non-soul extensive substances are *dharma*, *adharma*, *ākāśa*, *pudgala*¹ and *kāya*. *Kāya* means extensive, having extent like the body.

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¹ pudgala

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The special attributes of *jīva*-soul are the following:—Knowledge (*jñāna*), belief (*darśana*), bliss (*sukha*), energy (*vīrya*), right belief (*samyak darśana*), right conduct (*samyak cāritra*), etc. The special attributes of *pudgala* are the following:—touch, taste, smell, colour, *dharma*, *adharma*, *ākāśa* (space), and *kāla* (time). *Samyaktva-kriyā* (right directed) is that which strengthens right belief; *mithyārtva-kriyā* (wrong directed) is that which strengthens wrong belief, *prayoga-kriyā* is bodily movement *samādāna-kriyā* is the tendency to neglect vows, *īryāpatha-kriyā* (actions relating to behaviour) is walking carefully by looking at the ground, tendency to accuse others in anger, a wicked man's readiness to hurt others, weapons of hurtfulness, the thing which may cause mental pain to oneself or others; depriving another of vitalities of age, sense-organs, powers and respiration, infatuated desire to see a pleasing form, frivolous indulgence in touching, inventing new sense-enjoyments; answering calls of nature in a place frequented by men, women and animals, indifference in dropping things or throwing oneself down upon the earth, undertaking to do by one's own hand what should be done by others, admiration of hurtful or unrighteous thing, proclaiming sins of others; misinterpreting the scriptural injunctions which we do not want to follow, disrespect to scriptural injunctions out of vice or laziness, expressing delight in other's misdeeds; trying to persevere in one's attachment to worldly belongings, deceitful disturbance of someone's right knowledge and faith; praising actions due to wrong belief, not renouncing what ought to be renounced

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Karmic matter is due to the following pain-bringing feelings (1) pain; (2) sorrow, (3) repentance; (4) weeping;

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According to the Buddhists an individual has no real existence The term *Puggala* does not mean anything real It is only apparent truth (*sammuti-sacca*) as opposed to real truth (*paramatthasacca*) Puggalavādin's view is that the person is known in the sense of real and ultimate fact, but he is not known in the same way as other real and ultimate facts are known He or she is known in the sense of a real and ultimate fact and his or her material quality is also known in the sense of a real and ultimate fact But it cannot truly be said that the material quality is one thing and the person another, nor can it be truly predicted that the person is related or absolute, conditioned or unconditioned, eternal or temporal, or whether the person has external features or whether he is without any One who has material quality in the sphere of matter is a person, but it cannot be said that one who experiences desires of sense in the sphere of sense-desire is a person The genesis of the person is apparent, his passing away and duration are also distinctively apparent, but it cannot be said that the person is conditioned (*cf Kathāvatthu* on *Puggala*) For a further discussion, see Law, *Concepts of Buddhism*, Chap VII, Law, *A History of Pali Literature*, Vol I, pp 328-329, Law, *Designation of Human Types* (P T S), Introduction (5) depriving of vitality; and (6) piteous moaning to attract compassion.

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For the vow against unchastity the following should be observed. (1) not reading or hearing stories exciting attachment to women; (2) not seeing their beautiful bodies; (3) not remembering the past enjoyment of women; (4) not taking exciting drinks; (5) not beautifying one’s own body; (6) meditation on maitrī (benevolence for all living beings); (7) delight at the sight of beings; (8) compassion; and (9) indifference.

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Householder’s life has eleven stages:—

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(1) A true Jaina must have perfect and intelligent belief in Jainism. He must have a good knowledge of its doctrines and their applications. He must give up meat, wine and honey. He must have a belief free from defects. He must observe five vows.

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(2) He must not destroy life, must not tell a lie, must not make unpermitted use of another man’s property; must be chaste; must make a perpetual and daily vow to go in certain directions; must avoid useless talk; must limit the articles of his diet and enjoyment for the day; must worship at fixed times, morning, noon and evening, must give charity for the sake of knowledge, etc., every day, must try not to transgress the last seven vows.

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(3) He must meditate faultlessly, regularly and for fixed hours, not less than 48 minutes every time

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(4) He must fast faultlessly on the 8th and 14th day of every lunar fortnight.

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(5) He must not take animate vegetable and water.

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(6) He must not take or give food or drink at night.

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(7) He must give up sexual intercourse even with his wife.

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(8) He must give up his means of livelihood, cooking, etc.

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(9) He must give up his desire for the worldly objects, and be contented with abandoning all his properties except a few clothes and utensils.

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(10) He must not advise on any worldly activity.

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(11) He will beg his food and refuse what is especially prepared for him.

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A householder must have seven supplementary vows (1) taking a lifelong vow to limit directions; (2) taking a vow to limit a period of time; (3) taking a vow not to commit purposeless sin, (4) taking a vow to devote so much time every day for spiritual advancement, (5) taking a vow to fast on four days of the month; (6) taking a vow every day limiting one’s enjoyment of consumable and non-consumable things; and (7) taking a vow to take one’s food after feeding the ascetics with a portion of it.

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There are five defects or partial transgressions (*aticārā*) in a man of right belief (1) doubt, (2) desire of sensual pleasures, (3) disgust, (4) thinking highly of wrong believers, and (5) praising them.

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The partial transgressions of the first vow (*ahiṃsā-anuvrata*) are the following —(1) angrily or carelessly tying up an animal or human being, (2) angrily or carelessly beating an animal or human being; (3) angrily or carelessly mutilating an animal or human being, (4) angrily or carelessly overloading an animal or human being, (5) angrily or carelessly withholding food or drink from an animal or human being. Partial transgressions of the second vow are the following (1) preaching false doctrines; (2) divulging the secret actions of a man or woman, (3) forgery and perjury (*kutalekhakriyā*), (4) unconscientious dealing by means of speech (*nyāsāpahāra*); (5) divulging what one guesses by seeing the behaviour of others.

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Partial transgressions of the third vow are the following. abetment of theft, receiving stolen property, illegal traffic, false weight, and adulteration.

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Partial transgressions of the fourth vow are the following (1) bringing about the marriage of people who are not one’s own family, (2) intercourse with a married immoral woman, (3) intercourse with an unmarried immoral woman, (4) unnatural sexual intercourse, (5) intense sexual desire. The partial transgressions of the first *gunavrata* are the following.—

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(1) negligence to go higher than one’s own limit in the vow;

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(2) negligence to go lower than one’s own limit in the vow;

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(3) negligence to go in the eight directions beyond one’s own limit;

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(4) negligence to increase in one direction and decrease in another the boundaries;

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(5) forgetting the limit in the vow.

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The partial transgressions of the second *gunavrata* are the following —

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(1) sending for something beyond the limit,

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(2) sending someone out beyond the limit,

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(3) sending one’s voice out beyond the limit,

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(4) making signs for persons beyond the limit;

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(5) throwing some material beyond the limit The partial transgressions of the third *gunavrata* are the following:—
(1) indulging in fun at another;
(2) mischievous practical joking;
(3) garrulity;
(4) overdoing a thing;
(5) keeping too many consumable and non-consumable objects.

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The partial transgressions of the first *śikṣāvrata*¹ are the following:—
(1) misdirection of mind;
(2) misdirection of body;
(3) misdirection of speech;
(4) lack of interest;
(5) forgetting due formalities.

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The partial transgressions of the third *śikṣāvrata* are the following:—
(1) taking living things.
(2) taking anything connected with a living thing;
(3) taking a mixture of living and non-living things;
(4) taking exciting food.
(5) taking badly cooked food

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The partial transgressions of the fourth *śikṣāvrata* are the following:—
(1) placing the food on a living thing;
(2) covering it with a living thing;
(3) delegation of host's duties to another person;
(4) lack of respect in giving;
(5) not giving at the proper time.

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The partial transgressions of peaceful death are the following:—
(1) desire to prolong one's life;
(2) desire to die soon;
(3) attachment to friends:
(4) repeated remembrance of past enjoyments;
(5) desire of enjoyments in the next world.

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The fruition of charity is different according to the difference in manner, thing given, person who gives and the person to whom it is given The manner of giving is of nine kinds: (1) respectful reception of an ascetic; (2) seating him on an exalted seat; (3) washing his feet, (4) worshipping him, (5) saluting him, (6-8) purity in speech, body and mind, (9) faultless way of giving food. The giver must possess seven qualities: (1) he must not wish any gain in this world in its exchange; (2) he must give calmly without anger, (3) he must be happy at giving; (4) without deceit; (5) without envy; (6) without repentance, and (7) without pride.

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The person to whom the thing is given must be one of the three kinds: (1) ascetics, (2) laymen with vows, (3) laymen with right belief but not with vows.

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Karunādāna is the gift of compassion to any one who is in need of it It is of four kinds: (1) food, (2) medicine, (3) knowledge, and (4) removal of the cause of fear.

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The causes of bondage (bandha) are the following:—(1) wrong belief; (2) perverse belief; (3) doubt, scepticism; (4) veneration, (5) wrong belief caused by ignorance; and (6) inborn error

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Vibrations in the soul through mind, body and speech, are the following: true mind, false mind, mixed true and false mind, neither true nor false mind

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The soul which has passion assimilates matter which is fit to form karma This is called bondage. It is of four kinds according to the nature of karmic matter, duration of the attachment of karmic matter to the soul, fruition, number of karmic molecules which attach to the soul

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The relinquishment of karmic matter is caused by austerities (tapasā nirjarā ca) Prevention is proper control over mind, speech and body This is called Gupti¹ Samitis¹ are the following:—proper care in walking, speaking, eating, lifting, laying and excreting.

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¹ Cf Uttarādhyayana, XXX Samitis—The five samitis are the ways of arresting the inflow of karma with reference to outward behaviour In order to arrest the inflow of karma, one must guard the words of one's mouth Cirsumspection must be exercised about all matters connected with eating An ascetic must be careful to possess only five cloths Equally important with the five rules of outward behaviour are the rules for controlling the mind, speech and body (guptis manogupti, vacanagupti and kāyagupti)

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The ten virtues are the following:—forgiveness (uttama-ksamā), humility (uttama mārdava), honesty (uttama ārjava),² contentment (uttama śauca),³ truthfulness (uttama satya), restraint (*uttama samyama*), austerities (*uttama tapa*), renunciation (*uttama tyāga*), selflessness (*uttama ākiñcanya*), and chaste life (*uttama brahmacaryā*).

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² Uttama ārjava—ārjava has been understood by some as that simplicity which is opposed to cunningness

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³ Uttama śauca—Stevenson points out that there is a manifold duty of purity and cleanliness binding on all monks, for an ascetic must keep himself free from all suspicion of dishonesty or thieving, he must also keep his body pure and his soul free from all dark thoughts (Heart of Jainism, p 154)

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Twelve meditations are the following:—transitory, helplessness, mundaneness, loneliness, separateness, impurity, inflow, stoppage, relinquishment, universe, rarity of right path, and nature of right path.

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Twenty-two sufferings are the following.—hunger, thirst, cold, heat, nakedness, insect-bites, dissatisfaction, women, walking too much, sitting, sleeping, abuse, beating, begging, disease, failure to get alms, contact with thorny shrubs, discomfort from dust, respect or disrespect, lack of knowledge, conceit of knowledge, and failure to attain supernatural power.

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External austerities are the following:—(1) fasting; (2) eating less; (3) taking a mental vow to accept food from a householder, if a certain condition is fulfilled; (4) daily renunciation of one or more of the six kinds of delicacies, e.g. butter, milk, curd, sugar, salt, etc.; (5) sitting and sleeping in a lonely place; and (6) mortification of the body.

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Internal austerities are the following:—expiation, reverence, service to the saints or worthy people, study, concentration, abandonment of attachment to the body.¹

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The nine kinds of expiation are the following: (1) full and voluntary confession to the head of the Order; (2) repentance for faults, (3) doing good; (4) giving up a much beloved object; (5) giving up attachment to the body; (6) penance of a particular kind; (7) degradation; (8) rustication for some time; and (9) fresh readmission.

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Reverence is of four kinds:—for right knowledge, right belief, right conduct and for the observance of the proper form of respect (*upacāravinaya*)

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Concentration is of four kinds:—painful, righteous, unrighteous and pure.

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The distinctions between the possessionless saints should be considered with reference to conduct, scriptural knowledge, signs, colour, affections, contemporaries or successors of the Tīrthankaras, etc.

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From the critical summary of the contents of this Sūtra it will be seen that the tenets of primitive Jainism as expounded in the āgama texts, were systematized for the first time by Umāsvāti. The outlines of Jainism as a religion and philosophy go to show that the doctrines are yet somewhat crude and the concepts are still vague and indefinite. The Jaina notion of karma is undoubtedly of a physical nature. How is it possible for the karmic matter to flow into an individual life to produce a colour effect on soul? How far is such a theory tenable scientifically and metaphysically? These questions are sure to exercise the brains of modern students. In conceiving the soul as a conscious principle co-extensive with the whole of the living organism, the Jaina thinkers made a departure no doubt from the Sāṃkhya idea of Puruṣa and the Upaniṣadic idea of Ātman. So far as they stood for the innumerability of souls, their position is identical with that of the Sāṃkhya teachers. It is rather unexpected that the Jaina meditations partake more of the nature of superficial mental reflections adapted to the practice of certain austerities than of the meditations according to the time-honoured yoga practice. It may be true, as claimed by some, that Mahāvīra could have trances in any posture and at ease. In other words, he was a great layayogin but even Umāsvāti's treatise does not throw any clear light on the early Jaina method of yoga.

Cites (4)

Kathāvatthu — Moggaliputta Tissa, Pāli
Uttarajjhayaṇa — Ardhamāgadhī Prakrit
Sūyagaḍa — Sudharman, Ardhamāgadhī Prakrit
Tattvārthasūtra — Umāsvāti, Sanskrit