Tattvartha Sutra (with commentary)
by Vijay K. Jain | 2018 | 130,587 words | ISBN-10: 8193272625 | ISBN-13: 9788193272626
This page describes clairvoyance based on birth which is verse 1.21 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 21 of the chapter Right Faith and Knowledge and includes an extensive commentary.
Verse 1.21 - Clairvoyance based on birth
Sanskrit text, Unicode transliteration and English translation of Tattvartha 蝉奴迟谤补 1.21:
啶さ啶啶班い啷嵿く啶啶洁さ啶оた啶班啶︵啶掂え啶距ぐ啶曕ぞ啶｀ぞ啶 啷� 啷�.啷ㄠェ 啷�
产丑补惫补辫谤补迟测补测辞'惫补诲丑颈谤诲别惫补苍腻谤补办腻峁嚹乵 || 1.21 ||
Clairvoyance based on birth鈥�bhavapratyaya 补惫补诲丑颈箩帽腻苍补鈥搃s possessed by the celestial and the infernal beings. (21)
Hindi Anvayarth:
啶呧え啷嵿さ啶ぞ啶班啶�: [啶さ啶啶班い啷嵿く啶] 啶さ啶啶班い啷嵿く啶� 啶ㄠぞ啶 [啶呧さ啶оた啶僝 啶呧さ啶оた啶溹啶炧ぞ啶� [啶︵啶掂え啶距ぐ啶曕ぞ啶｀ぞ啶] 啶︵啶� 啶斷ぐ 啶ㄠぞ啶班啶苦く啷嬥 啶曕 啶灌啶むぞ 啶灌啷�
Anvayartha: [bhavapratyayah] bhavapratyaya namaka [avadhih] avadhijnana [devanarakanam] deva aura narakiyom ke hota hai |
Explanation in English from 膧c膩rya P奴jyap膩da鈥檚 Sarv膩rthasiddhi:
Indirect knowledge has been expounded. Direct knowledge must be described now. Direct knowledge is the knowledge perceived directly by the soul in a vivid manner without the intermediary of the senses or the Scripture. This is of two kinds, direct knowledge of a part of reality鈥�诲别艣补辫谤迟测补办峁鈥揳nd direct knowledge embracing the entire reality鈥�蝉补谤惫补辫谤迟测补办峁. Avadhi (clairvoyance) and 尘补苍补岣补谤测补测补 (telepathy) constitute the first variety, and perfect knowledge (办别惫补濒补箩帽腻苍补) constitutes the second variety of direct knowledge. The first of these three kinds of direct knowledge, namely, 补惫补诲丑颈箩帽腻苍补, is described first. 础惫补诲丑颈箩帽腻苍补 is of two kinds according to the nature of its origin. The first is due to birth鈥�bhavapratyaya, and the second owes its origin to destruction-cum-subsidence of the particular karmic veil鈥�办峁测辞辫补艣补尘补苍颈尘颈迟迟补办补. First, the bhavapratyaya 补惫补诲丑颈箩帽腻苍补 is described.
What is the state of existence 鈥�bhava鈥�? The mode (辫补谤测腻测补) of the soul is the state of its existence; it is caused by the life-and name-karmas (膩yu, n膩makarma). 鈥�Pratyaya鈥� means cause (办腻谤补峁嘺) or instrumental cause (nimitta). The 补惫补诲丑颈箩帽腻苍补 that has the state of existence (bhava) for its cause or origin is the bhavapratyaya 补惫补诲丑颈箩帽腻苍补. It is possessed by the deva and the infernal beings. In that case, there would be no destruction-cum-subsidence (办峁测辞辫补艣补尘补) of the karmic veil in this type of clairvoyance. No, it is not so. In case of these beings, the karmic veil disappears and subsides due to their state of being (bhava). So the state of being (bhava) is mentioned as the main cause. Birds fly by instinct (inborn tendency) and not because of teaching. So also clairvoyance arises in these beings not because of any special merit such as observance of vows or restraint, but by reason of their state of existence (bhava). The state of existence being common to all, it would mean that all are endowed with the same degree of clairvoyance. But differences in the degree of clairvoyance (补惫补诲丑颈箩帽腻苍补) possessed by these beings are admitted. Though the beings in heaven and hell are mentioned in general, only those endowed with right faith among them are implied. This is clear from the term 鈥�avadhi鈥� used in the 蝉奴迟谤补. In case of wrong believers, it is called 惫颈产丑补峁単补 (erroneous) clairvoyance (补惫补诲丑颈箩帽腻苍补) as it is vitiated by their wrong belief. The degree of clairvoyance among them can be ascertained from the Scripture.