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

 

 

Jaha jaha appataro se jogo, taha taha appataro se bamdho.

Niruddhajoigissa va se na hoti, achiddapotassa va ambunathe. (604)


As soon as the Yogas, i. e., the soul vibrations lessen, the bondage or the Karmic influx also lessens. The moment the Yogas are stopped, the Karmic-influx does not take place; just as the water does not enter the boat which has no holes. (604)

 

Micchattaviradi vi ya, kasaya joga ya asava homti.

Samjama-viraya-damsana-jogabhavo ya samvarao. (605)

Wrong faith, non-refrainment, passion and Yoga are the causes of Karmic influx. Self-restraint, detachment, right-faith and the absence of Yoga are the causes of cessation. (605)

 

Rumdhiyachiddasahasse, jalajane jaha jalam tu nasavadi.

Micchattaiabhave, taha jive samvaro hoi. (606)

Just as there is no inflow of water in the boat after the thousands of its holes have been plugged, similarly, the wrong faiths being removed, there is the cessation of Karmic influx in the soul (Jiva). (606)

 

Savvabhuya'ppabhuyassa, sammam bhuyaim pasao.

Pihiyasavassa damtassa, pavam kammam na bamdhai. (607)

He who feels all beings to be like himself and who has stopped all the doors of the Karmic influx, such a self-restrained person does not suffer the bondage of sinful deeds. (607)

 

Micchattasavadaram, rumbhai sammattadidhakavadena.

Himsadiduvarani vi, didhavayaphalihahim rumbhati. (608)

The soul aspiring after liberation blocks the doors of influx of wrong faith by the firm shutters of righteousness and those of violence etc. by the shutters of staunch vows. (608)

 

Jaha mahatalayassa, sanniruddhe jalagame.

Ussimcanae tavanae, kamena sosana bhave.

Evam tu samjayassavi, pavakammanirasave.

Bhavakodisamciyam kammam, tavasa nijjarijjai. (609 & 610)

Just as the water of ahuge pond gradually dries by blocking the way of the inlet of water, drawing out its previous water and by sunheat, in the same way, the Karmas of the self-restrained, accumulated during crores of births, get destroyed by blocking the entrance of sinful deeds and by austerities. (609 & 610)

 

Tavasa ceva na mokkho, samvarahinassa hoi jinavayane.

Na hu sotte pavisamte, kisinam parisussadi talayam. (611)

It has been asserted by the Jinas that one who has not controlled the influx of the Karmas, does not achieve liberation by practising austerities only; just as the water of a pond does not dry completely, if the sources of the inlet of water are kept open. (611)

 

Ja annani kammam, khavei bahuahim basakadihim.

Tam nani tihim gutto, khavei usasamittenam. (612)

The annihilation of the amount of Karmas, which an ignorant person does during the crores of years by practising austerities, is done by the wise person, practising the three Gupties, in a single breath. (612)

 

Senavaimmi nihae, jaha sena panassai.

Evam kammani nassamti, mohanijje khayam gae. (613)

Just as the army is destroyed after the Commander is dead, in the same way, all the Karmas are automatically destroyed after the annihilation of the MOhaniya Karma (infatuating Karma). (613)

 

Kammamalavippamukko, uddham logassa amtamadhigamta.

So savvananadarisi, lahadi suhamanimdiyamanamtam. (614)

The soul, liberated from the Karmic pollution, assends the top of the universe and there enjoys transcendental infinite bliss, possessing all knowledge and all perception (i. e., being omniscient). (614)

 

Cakkikurufanisuremdesu, ahamimde jam suham tikalabhavam.

Tatto anamtagunidam, siddhanam khanasuhem hodi. (615)

The bliss attained by the Siddhas in a moment is imfinite times more than the pleasure enjoyed by the emperors, by the Jivas residing in the regions of the Karmas, and by the Fanindras, Surendras and Ahamindrasin all the ages. (615)

 

Savve sara niyattamti, takka jattha na vijjai.

Mai tattha na gahiya, oe appaitthanassa kheyanne. (616)

It is not possible to describe the state of liberation in words as they transcend any such verbal expression. Nor is there the possibility of argument as no mental business is possible. The state of liberation transcends all the determinations and alternatives. Side by side with it, there is no pride due to being devoid of all the blemishes of the mind. There is no melancholy even if there is knowledge of upto the seventh hell, due to it transcending the pleasure and pain. (616)

 

Na vi dukkham na vi sukkham, na vi pida neva vijjade baha.

Na vi maranam na vi jananam, tattheva ya hoi nivvanam. (617)

Where there is neither pain nor pleasure, neither suffering nor obstacle, neither birth nor death, there is emancipation. (617)

 

Na vi imdiya uvasagga, na vi moho vimhayo na nidda ya.

Na ya tinha neva chuha, tattheva ya hoi nivvanam. (618)

Where there are neither sense organs, nor surprise, nor sleep, nor thirst, nor hunger, there is emancipation. (618)

 

Na vi kammam nokammam, na vi cimta neva attaruddani.

Na vi dhammasukkajhane, tattheva ya hoi nivvanam. (619)

Where there is neither Karma, nor quasi-Karma nor the worry, nor any type of thinking which is technically called Artta, Raudra, Dharma and Sukla, there is Nirvana. (619)

 

Vijjadi kevalananam, kevalasokkham ca kevalam virayam.

Kevaladitthi amuttam, atthittam sappadesattam. (620)

IN the emancipated souls, there are attributes like absolute knowledge, absolute bliss, absolute potentiality, absolute vision, formlessness, existence and extension. (620)

 

Nivvanam ti avahamti, siddhi logaggameva ya.

Khemam sivam anabaham, jam caramti mahesino. (621)

Emancipation which is realized only by the great is the state of unobstructedness, perfection, residing at the top of universe, well-being, goodness and freedom from the obstacles. (621)


Laua erandaphale, aggidhume usu dhanuvimukke.

Gai puvvapaogenam, evam siddhana vi gati tu. (622)

Just as there is an upward motion in gourd if freed inside the water, in caster-seed (when it is dried), in fire or smoke and in the arrow shot from the bow, in the sameway there is a natural upward motion of the emancipated souls. (622)

 

Avvabahamanimdiya-manovamam punnapavanimmukkam.

Punaragamanavirahiyam, niccam acalam analambam. (623)

The state of emancipation is free from all obstacles and sense-organs, unique, devoid of merit and demerit, devoid of rebirth, eternal, immobile and independent. (623)