Tattvartha Sutra (with commentary)
by Vijay K. Jain | 2018 | 130,587 words | ISBN-10: 8193272625 | ISBN-13: 9788193272626
This page describes another method of ascertaining knowledge (of seven categories) which is verse 1.7 of the English translation of the Tattvartha Sutra which represents the essentials of Jainism and Jain dharma and deals with the basics on Karma, Cosmology, Ethics, Celestial beings and Liberation. The Tattvarthasutra is authorative among both Digambara and Shvetambara. This is verse 7 of the chapter Right Faith and Knowledge and includes an extensive commentary.
Verse 1.7 - Another method of ascertaining knowledge (of seven categories)
Sanskrit text, Unicode transliteration and English translation of Tattvartha s奴tra 1.7:
啶ㄠた啶班啶︵啶多じ啷嵿さ啶距ぎ啶苦い啷嵿さ啶膏ぞ啶оえ啶距そ啶оた啶曕ぐ啶｀じ啷嵿ぅ啶苦い啶苦さ啶苦ぇ啶距え啶む 啷� 啷�.啷� 啷�
苍颈谤诲别艣补蝉惫腻尘颈迟惫补蝉腻诲丑补苍腻'诲丑颈办补谤补峁嘺蝉迟丑颈迟颈惫颈诲丑腻苍补迟补岣� || 1.7 ||
Knowledge of subjects like right faith (蝉补尘测补驳诲补谤艣补苍补) and soul, etc., is obtained by description鈥�苍颈谤诲别艣补, ownership鈥�蝉惫腻尘颈迟惫补, cause鈥�蝉腻诲丑补苍补, substratum鈥�补诲丑颈办补谤补峁嘺, duration鈥�sthiti, and division鈥�惫颈诲丑腻苍补. (7)
Hindi Anvayarth:
啶呧え啷嵿さ啶ぞ啶班啶�: [啶ㄠた啶班啶︵啶� 啶膏啶掂ぞ啶た啶む啶� 啶膏ぞ啶оえ 啶呧ぇ啶苦啶班ぃ 啶膏啶ムた啶むた 啶掂た啶оぞ啶ㄠい啶僝 啶ㄠた啶班啶︵啶�, 啶膏啶掂ぞ啶た啶む啶�, 啶膏ぞ啶оえ, 啶呧ぇ啶苦啶班ぃ, 啶膏啶ムた啶むた 啶斷ぐ 啶掂た啶оぞ啶� 啶膏 啶 啶膏ぎ啷嵿く啶椸啶︵ぐ啷嵿ざ啶ㄠぞ啶︵た 啶むぅ啶� 啶溹啶掂ぞ啶︵た啶� 啶むい啷嵿い啷嵿さ啷嬥 啶曕ぞ 啶呧ぇ啶苦啶� 啶灌啶むぞ 啶灌啷�
Anvayartha: [nirdesha svamitva sadhana adhikarana sthiti vidhanatah] nirdesha, svamitva, sadhana, adhikarana, sthiti aura vidhana se bhi samyagdarshanadi tatha jivadika tattvom ka adhigama hota hai |
Explanation in English from 膧c膩rya P奴jyap膩da鈥檚 厂补谤惫腻谤迟丑补蝉颈诲诲丑颈:
One method of understanding the nature of the soul, etc., by 辫谤补尘腻峁嘺 and naya has been explained. Another method of ascertaining the soul, etc., is mentioned next.
The description of the nature (蝉惫补谤奴辫补) of a substance is 苍颈谤诲别艣补. 厂惫腻尘颈迟惫补 is ownership or lordship. 厂腻诲丑补苍补 is the cause of origin. 础诲丑颈办补谤补峁嘺 is substratum. Sthiti is duration of existence of the substance. 痴颈诲丑腻苍补 is division.
What is right faith (蝉补尘测补驳诲补谤艣补苍补)? The expression that it is faith in substances as these really are, is 苍颈谤诲别艣补. Also, installation of right faith by name, etc., is 苍颈谤诲别艣补.
Who is its possessor? Generally speaking, it is the soul. To particularize, one or more of the three types of right faith (蝉补尘测补驳诲补谤艣补苍补)鈥搒ubsidential (补耻辫补艣补尘颈办补), destructional (办峁Ｄ乱颈办补) and destruction-cum-subsidential (办峁Ｄ乱辞辫补艣补尘颈办补)鈥搈ay be possessed by the infernal beings (苍腻谤补办补), the humans (尘补苍耻峁补), the plants and animals (迟颈谤测补帽肠补) and the celestial beings (deva). Only the potential (bhavya鈥揷apable of attaining liberation) souls can attain the three types of right faith (蝉补尘测补驳诲补谤艣补苍补); the non-potential (abhavya鈥搉ot capable of attaining liberation) souls do not possess any. The details can be read from 鈥�厂补谤惫腻谤迟丑补蝉颈诲诲丑颈鈥�, p. 16-18.
The cause of origin鈥�蝉腻诲丑补苍补鈥搃s of two kinds, internal and external. The subsidence, destruction, or destruction-cum-subsidence of faith-deluding (诲补谤艣补苍补尘辞丑补苍墨测补) karmas is the internal cause. In the first three infernal regions, right faith arises in some by recollection of past lives鈥�箩腻迟颈蝉尘补谤补峁嘺, in others by listening to the Scripture鈥�诲丑补谤尘补艣谤补惫补峁嘺, and in yet others by endurance of pain. From the fourth up to the seventh, recollection of past lives and endurance of pain promote right faith. In case of animals, right faith arises in some by recollection of past lives, in some others by listening to the Scripture and in yet others by witnessing the idols of Lord Jina. In human beings also the same causes operate. In case of the celestial beings, right faith is promoted in some by the recollection of past lives, in some others by listening to the Scripture, in some others by witnessing the glory of Lord Jina and in yet others by the sight of the splendour and miraculous powers of other celestial beings. This applies to celestial beings below the 膧苍补迟补 kalpa. In case of the deva of 膧苍补迟补, 笔谤腻峁嘺迟补, 膧谤补峁嘺 and Acyuta kalpa only three causes, excluding the sight of magnificence of other celestial beings, operate. The deva of navagraiveyaka attain right faith by recollection of past lives or by listening to discourses on religion. The question of origin does not arise in case of higher celestial beings鈥搕hose in 补苍耻诲颈艣补 and anuttara 惫颈尘腻苍补鈥揻or they are born with right faith.
The substratum (补诲丑颈办补谤补峁嘺) is of two kinds, internal and external. The soul which is the possessor of right faith is itself the internal substratum of right faith. The external substratum is the mobile-channel of the universe鈥�迟谤补蝉补苍腻岣嵞�. How extensive is it? It is one rajju in diameter and fourteen rajju in length.
As regard duration (sthiti), the minimum and maximum duration of subsidential right faith is within one 尘耻丑奴谤迟补 (48 minutes). In case of mundane living beings, the minimum duration of right faith resulting from destruction is within one 尘耻丑奴谤迟补 and the maximum is thirty- three 蝉腻驳补谤辞辫补尘补 and two 辫奴谤惫补办辞峁璱 less eight years and one antar尘耻丑奴谤迟补. In case of the emancipated, it has a beginning but no end. The minimum duration of right faith arising from destruction-cum-subsidence is within one 尘耻丑奴谤迟补, and the maximum is sixty-six 蝉腻驳补谤辞辫补尘补.
As regard division (惫颈诲丑腻苍补), in general, right faith is one. From the point of view of its origin, it is of two kinds, namely, by own-nature (nisargaja) and by acquisition of knowledge (adhigamaja). It is of three kinds from the point of view of its divisions into subsidential, destructional and destruction-cum-subsidential. From the point of view of verbal nomenclature, it is of numerous kinds. It is of innumerable kinds on the basis of the believers. It is of infinite kinds on the basis of objects which have to be believed in.
These鈥揹escription (苍颈谤诲别艣补) etc.鈥揳re to be similarly understood in case of knowledge and conduct, and substances like the soul and the non-soul, as per the Scripture.