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

35. Dravysutra - Precepts On The Substance

 

 

Dhammo ahammo agasam, kalo puggala jantavo.

Esa logo tti pannatto, kinehim varadamsihim. (624)

The supreme visioned Jinas have described the universe to be constituted of six substances viz. Dharma (medium of motion), Adharma (medium of rest), Akasa (space), kala (time), Pudgala (matter) and Jiva (soul). (624)

 

Agasakalapuggala-dhammadhammesu natthi jivaguna.

Tesim acedanattam, bhanidam jivassa cedanada. (625)

The substances, Akasa, kala, Pudgala, Dharma and Adharma, do not possess the attributes of the Jiva (i.e. devoid of life) and they therefore have been called Ajivas (non-living). The attribute of Jiva is consciousness. (625)

 

Agasakalajiva, dhammadhamma ya muttiparihina.

Muttam puggaladavvam, jivo khalu cedano tesu. (626)

Aksa, Kala, Jiva, Dharma and Adharma are incorporeal, where as Pudgala (matter) is corporeal. Of these, only the soul substance is conscious. (626)

 

Jiva puggalakaya, saha sakkiriya havamti na ya sesa.

Puggalakarana jiva, khamdha khalu kalakarana du. (627)

The Jiva (soul), the Pudgala (matter), these two substances are active, while the rest are inactive. The external cause of the activity of soul is Karmic matter and of the activity of matter is the substance kala (time). (627)

 

Dhammo ahammo agasam, davvam ikkikkamahiyam.

Anamtani ya davvani, kalo puggala jamtavo. (628)

Dharma, Adharma and Akasa are singular in number, Kala, Pudgala and Jiva-these three are infinite in number. (628)

 

Dhammadhamme ya do'vee, logamitta viyahiya.

Logaloge ya agase, samae samayakhettie. (629)

Dharma and Adharma-bothe these substances have their extension throughout the universe, while Akasa (space) pervades the universe and beyond the universe. Kala pervades only the time region. (629)

 

Annonnam pavisamta, dimta ogasamannamannassa.

Melamta vi ya niccam, sagam sabhavam na vijahanti. (630)

These six substances (dravyas) are co-extensive in the same space and accommodate one-another, they are mixed up with one another from the time infinite. However, they maintain their identity without loosing their respective nature. (630)

 

Dhammatthikayamarasam, avannagandham asaddamapphasam.

Logogadham puttham, pihulamasamkhadiya-padesam. (631)

Dharmastikaya is devoid of the attributes like taste, colour, smell, sound and touch. It pervades universe, it is independent, huge and has innumberable pradesas, i.e., spacepoints. (631)

 

Udayam jaha macchanam, gamananuggahayaram havadi loe.

Taha jivapuggalanam, dhammam davvam viyanehi. (632)

Just as water is helpful in the movement of fishes so is the Dharma in the movement of souls and matter. (632)

 

Na ya gacchadi dhammatthi, gamanam na karedi annadaviyas.

Havadi gati sa ppasaro, jivanam puggalanam ca. (633)

Dharmastikaya does not move itself nor cause other things to move; but it is an all pervading medium of motion for the living and non-living bodies. (633)

 

Jaha havadi dhammadavvam, taha tam janeha davvamadhammakkham.

Thidikiriyajuttanam, karanabhudam tu pudhaviva. (634)

Know that just as Dharma is substance, so is the Adharma. It is helpful in bringing about the rest of the Jivas and Pudgalas capable of being static. (634)

 

Ceyanarahiyamamuttam, avagahanalakkhanam ca savvagayam.

Loyaloyavibheyam, tam nahadavvam jinuddittham. (635)

The substance space is devoid of consciousness, is incorporeal, accommodating and all-pervading. It is of two types one is lokakasa i.e., (space within the universe) and Alokakasa i.e., space beyond the universe. (635)

 

Jiva ceva ajiva ya, esa loe viyahie.

Ajivadesamagase, aloe se viyahie. (636)

It is explained that the loka, i.e., universe consists of living and non-living substances, whereas Aloka consista of only a part of one non-living substance i.e., (space) (636)

 

Pasarasagamdhavanna-vvadiritto agurulahugasamjutto.

Vattanalakkhanakaliyam, kalasaruvam imam hodi. (637)

The substance time is devoid of attributes like touch, tast, smell and colour and properties like heaviness and lightness. It is characterized by mutation. (637)