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

36. Srstisutra - Precepts On Universe

 

 

Logo akittimo khalu, anainihano sahavanivvatto.

Jivajivahim phudo, savvagasavayavo nicco. (651)

Verily, the world is uncleated; is has neither beginning nor end, it exists by its own nature; it is pervaded by the Jivas and Ajivas; it exists in a part of the space and is eternal. (651)

 

Apadeso paramanu, padasametto ya samayasaddo jo.

Niddho va lukkho va, dupadesadittamanuhavadi. (652)

An atom is unextended. Due to its being unextended, it is devoid of sound, and it is either smooth or rough, i.e., with positive or negative charges. When the atoms are conjoined. they become subject to experience. (652)

 

Dupadesadi khamdha, suhuma va badara sasamthana.

Pudhavijalateuvau, sagaparinamehim jayamte. (653)

The molecules constituted by two or more atoms (and having two or more space-points) one either subtle or gross, one possessed of specific configuration, and in accordance with the transformation undergone by them, they assume the form of earth, water, fire or air. (653)

 

Ogadhagadhanicido, puggalakayahim savvado logo.

Suhumehim badarehi ya, appaogehim joggehim. (654)

The universe is fully occupied by these subtle as well as gross molecules. Some of them are capable of being transformed into the karmic particles while orthers are not. (654)

 

Kammattanapaogga, khamdha jivassa parinaim pappa.

Gacchamti kammabhavam, na hi te jivena parinamida. (655)

The molecules are capable of being transformed into Karma as a result of the thought activity of the Jiva, yet this transformation is not caused by Jiva itself. (655)

 

Bhavena jena jivo, pecchadi janadi agadam visaye.

Rajjadi teneva puno, bajjhadi kamma tti uvadeso. (656)

The mental attitude through which the soul perceives and knows the objects that come into its experience and is attached to them; it comes into bondage due to the same. (656)

 

Savvajivana kammam tu, samgahe chaddisagayam.

Savvesu vi paesesu, savvam savvena baddhagam. (657)

The karmas, capable of binding every soul, come from six directions, and they all bind all the pradesas, i.e., regions of soul. (657)

 

Tenavi jam kayam kammam, suham va jai va duham.

Kammuna tena samjutto, gacchai u param bhavam. (658)

Whatever good or evil Karmas are accumulated by a soul, associated with those very Karmas, it proceeds on to assume the next birth. (658)

 

Te te kammattagada, poggalakaya puno vi jivassa.

Samjayamte deha, dehatarasamkamam pappa. (659)

Those very Paudgalic aggregates which have assumed the form of a Karma for a soul, now assume the different bodies when soul takes a new birth. (659)