Jainworld
Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

34. Tattvasutra - Precepts On Fundamental Truths

 

 

Javanta'vijjapurisa, savve te dukkhasambhava.

Luppanti bahuso mudha, samsarammi anantae. (588)

All persons who are ignorant suffer misery; most of those who are foolish will remain confounded in this endless mundane existence. (588)

 

Samikkha pamdie tamha, pasajaipahe bahu.

Appana saccamesejja, mettim bhuesu kappae. (589)

Therefore, a wise person, considering that most of the ways of living result in entanglements of (mundane) existence, should search for truth with (the aid of) his own soul and develop affection towards all living beings. (589)

 

Taccam taha paramattham, davvasahavam taheva paramaparam.

Dheyam suddham paramam, eyattha humti abhihana. (590)

Truth, emancipation, the nature of substance, the highest reality, the supreme pure goal, all these words convey the same meaning. (590)

 

Jiva'jiva ya bandho ya, punnam pava'savo taha.

Samvaro nijjara mokkho, samtee tahiya nava. (591)

Soul, non-soul, Karmic bondage, merit, demerit, karmic-influx, stoppage of influx, release (from Karmas) and liberation, these constitute the nine fundamental principles. (591)

 

Uvaogalakkhanamanai-nihanamatthamtaram sarirao.

Jivamaruvim karim, bhoyam ca sayassa kammassa. (592)

A soul is characterised by consciousness; is enternal, immortal, different from the body (in which it is embodied), formless, an agnet, and the door and enjoyer of his own Karmas (i.e., fruits of his actions). (592)

 

Suhadukkhajanana va, hidapariyammam ca ahidabhiruttam.

Jassa na vijjadi niccam, tam samana vimti ajjivam. (593)

The Jinas call that an ajiva (i.e., non-soul) which invariably does not have any knowledge of pleasure or pain, does not know what is beneficial and does not have any fear of what is detrimental. (593)

 

Ajjivo puna neo, puggala dhammo adhamma ayasam.

Kalo puggala mutto, ruvadiguno amutti sesa du. (594)

Ajiva should again be known (to be of five kinds): matter (pudgala), motion (dharma) rest (adharma), space (akasa) and time (kala): matter has form as it has the attributes of colour etc., the rest of them are verily formless. (594)

 

No imdiyaggejjha amuttabhava, amuttabhava vi ya hoi nicco.

Ajjhatthaheum niyaya'ssa bandho, samsaraheum ca vayanti bandham. (595)

The soul is not perceptible to the senses as it has no corporal form; it is enternal since it has no corporal form; due to internal activities like the passions, Karma binds the soul; and it is said that bondage is the cause of mundane existence. (595)

 

Ratto bamdhadi kammam, muccadi kammehim ragarahidappa.

Eso bamdhasamaso, jivanam jana nicchayado. (596)

Attachment binds the soul (with Karmas); a soul which is free from attachments becomes liberated from Karmas. Know that this surely is briefly (the nature of) the Karmic bondage of souls. (596)

 

Tamha nivvudikamo, ragam savvattha kunadi ma kimci.

So tena vidarago, bhaviyo bhavasayaram taradi. (597)

Therefore, it is desirable to renounce the attachments; do not do anything at any time that brings about an attachment even to the slightest degree; it is due to this that a soul conquers all attachments and crosses over the ocean of worldly existence. (597)

 

Kammam punnam pavam, heu tesim ca homti sacchidara.

Mamdakasaya saccha, tivvakasaya asaccha hu. (598)

Karma is the cause of merit (punya) and demerit (papa); auspicious thoughts give rise to merit while inauspicious thoughts to demerit. Those who are possessed of subdued passions have clean (mental states); those with intense passions will have unclean (mental states). (598)

 

Savvattha vi piyavayanam, duvvayane dujjane vi khamakaranan.

Savvesim gunagahanam, mamdakasayana ditthamta. (599)

Always speak words which are dear (to others), even those wicked men who use harsh words ought to be forgiven; one must take the best from all people, these are illustrative of persons possessed of subdued passions. (599)

 

Appapasamsana-karanam, pujjesu vi dosagahana-silattam.

Veradharanam ca suiram, tivvakasayana limgani. (600)

Praising oneself, picking up faults even with those who are worthy of worship and maintaining inimical attitude for a pretty long time, these are the characteristics of persons possessed of intense passions. (600)

 

Ragaddosapamatto, imdiyavasao karei kammaim.

Asavadarehim avi-guhehim tivihena karanenam. (601)

A person, having lost his self-awareness due to attachment and aversion, remains enslaved by the senses. His doors of karmic influx being open, he commits Karmas continuously through three fold means, i. e., mind, body and speech. (601)

 

Asavadarehim saya, himsaiehim kammamasavai.

Jaha Navai vinaso, chiddehi jalam uyahimajjhe. (602)

There is a continuous inflow of the Karmas through the doors of influx, i. e., violence etc., just as a boat with holes sinks in the sea due to the inflow of water, so does the soul. (602)

 

Manasa vaya kayena, ka vi juttassa viriyaparinamo.

Jivassa-ppaniogo, jogo tti jinehim niddittho. (603)

(Yogas are also the doors of Karmic influx). The vibrations in the soul through the activities of mind, body and the speech are known as Yoga. So say the Jinas. (603)