तत्त्वार्थ सूत्र (मोक्षशास्त्र - संस्कृत सूत्र एवं हिन्दी व्याख्या)

FOREWORD
Āchārya Umāsvami’s
Tattvārthsūtra with
Hindi and English
literature translation is of
great value to every human
being. Right Faith, Right
Knowledge, and Right
Conduct shall give us true
and everlasting happiness.
“Live and let others live”
should be our motto. The
true character of our soul is
to help one another.
Imparting knowledge to
others leads to the influx of
virtuous karmas. Humility
and modesty determine
high status. One should make efforts to give up anger, greed,
pride and fearfulness. Violence leads to calamity in this life and
thereafter. Charity is the giving of one’s wealth to another for
mutual benefit. Giving up external and internal attachments
shall liberate our soul.
All my blessings to this great work, which is deep in thought
and simple in expression.
आचार्य विद्यानंद
Kundkund Bharti Āchārya 108
New Delhi Vidyanandji
2nd January, 2011 Muniraj
(v)

PREFACE
Āchārya Umāsvami was the Chief Disciple of Āchārya
Kundkund – the most revered Āchārya in the duṣṣama
division of the present descending cycle of time, whose
works have been possible to document and preserve. Āchārya
Umāsvami lived in the second century AD.¹
The above cited work states that a special feature of Āchārya
Umāsvami's Tattvārthsūtra is that it is the first Jaina scripture
written in the Sanskrit language. Most learned and venerable
Āchāryas including Shri Pujyapādasvami, Shri Akalankasvami,
and Shri Vidhyanandisvami have written extensive
commentaries on Tattvārthsūtra. Sarvārthasiddhi, Rājavārtika,
Ṣlokavārtika, and Arthaprakāṣika are all commentaries on this
scripture. The work is of great value for the beginner as well as for
the learned. Its composition has great charm. Each Sūtra is
composed in least possible words and can easily be memorized.
Many Jains recite these Sūtras.
In his Foreword to Reality Professor A. Chakravarti writes:
Sarvārthasiddhi by Shri Pujyapāda is the oldest extant
commentary on Tattvārthādhigama Sūtra by Shri
Umāsvami.
It is noted for its depth of thought and simplicity of
expression. This famous work is a compendium of all
aspects of Jaina Religion and Philosophy. The author's
literary skill is evident in the charm and beauty of his style.
His mastery of philosophic thought is clear from his lucid
exposition of the complex reality. The greatness of the work
can be realized from the fact that the great logician, Shri
Akalanka Deva, thought it fit to base his well-known
commentary of Rājavārtika on Sarvārthasiddhi.²
(vi)

Professor S.A. Jain’s comments on the subject matter are equally
illuminating:
Shri Pujyapāda’s Sarvārthasiddhi has exercised a great
fascination on my mind ever since I commenced the study of
this great work. Very few works of the world’s literature
have inspired me to the same extent or have provided
equally satisfactory answers to the world’s riddles, which
have perplexed the greatest thinkers of all ages. No
philosophical work that I know of treats of the great issues
that confront humanity with the same simplicity, charm,
ease and freedom.³
My endeavour to make a study of Tattvārthsūtra has helped me
immensely in my quest for understanding life, and pursuit of
happiness. The hardships and afflictions that we have to endure
are of our own making. Our deeds, driven by passions, lead to
sufferings and reproach in this world and in the next. Virtuous
activity alone, which is the cause of merit (puṇya), leads to joyous
feeling, auspicious life, charming and lustrous physique, and high
status. Bread-winning and career-building can at best be tasks in
life and not the sole purpose of it. Our ultimate goal is the
attainment of the divine attributes, in fullness and perfection, of
our souls. We can reach our goal only through the three-fold path
of right faith, right knowledge and right conduct.
A small effort in the right direction at this stage of our existence as
human beings – which is absolutely invaluable – can lead to
innumerable years of life endowed with happiness and glory, and
ultimately to infinite faith, knowledge, perception, and
perfection.
There are several authoritative works on the subject which are
available in various Jaina temples and libraries. The present book
can be a useful starting point for those who would like to delve
into the complex issues dealt in Tattvārthsūtra.
I make obeisance humble at the worshipful feet of the perfect
souls embodied, possessed of infinite knowledge, happiness and
power; the perfect souls in nirvana, formless and bodiless, free
(vii)

from all karmic attachment; the masters of adepts in spirituality;
the adepts guiding the scholar-ascetics; and the ascetics devoted
to the contemplation of self.
THE ULTIMATE CONTRIBUTION
As the present work was nearing completion, an apprehension
started to kindle within me: given my status as a mundane
householder, and limited knowledge – like a drop in the ocean – of
the issues covered in Tattvārthsūtra, many learned individuals
may not find themselves sufficiently enthused to go through the
work with right earnest.
I thought of showing the final proofs to the Most Learned,
Teacher of Teachers, Āchārya 108 Vidyanandji Muniraj at
Kundkund Bharti, New Delhi. On a cold December afternoon, I
reached Kundkund Bharti and waited on its sprawling lawns for
the Muniraj to come out after his routine Samayika (periodical
concentration, equanimity). Just before 3.0 p.m., the Muniraj
walked out majestically with a white 'pichchi' in his hand. While
the others were beset by shivering cold wind, the Muniraj seemed
to have conquered the nature by dwelling in the warm house of
inner knowledge.
I touched the worshipful feet of the Muniraj, he took seat on a
wooden stool, and with great nervousness I handed over to him
the folder containing the final proofs of the book. His first
observation was that the presentation seemed to be attractive and
it immediately allayed partially my anxiety. He then read aloud
the Mangalacharan, followed by the first Sūtra –
सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः ॥
The Āchārya guided that a corollary of this Sūtra –
मिथ्यादर्शनज्ञानचारित्राणि संसारमार्गः ॥
Wrong belief, knowledge, and conduct (together) constitute
the path to eternal transmigration.
should also be reflected upon by all.
The Āchārya called for his disciple saint, Upādhyāya 108 Shri
(viii)

Pragyasagarji, and asked him to have a look at the proofs. In the
meantime, he very kindly handed over to me several of his recent
publications, and two different books on Āchārya Kundkund’s
Samaysār. One was a palm-sized book⁴ from which he asked me to
reflect upon the following verse –
एदम्हि रदो णिच्चं संतुट्ठो होहि णिच्चमेदम्हि ।
एदेण होहि तित्तो होहिदि तुह उत्तमं सोक्खं ।।
(7-14-206)
[O bhavya!] (potential aspirant to liberation), you must
always adore this knowledge (Right Knowledge), in it only
you must remain contented, and in it only you must remain
immersed; you will thus attain supreme bliss.
How naturally and incessantly the Āchārya was engaged in the
process of purging the soul of everyone who came in contact with
him from the mire of karmic matter, with the pure water of Right
Knowledge!
He acquiesced to write the Foreword for the book. The book was
now going to have a ‘soul’. His compassion pulled out the
emotional sting that was causing me concern. I again touched the
pious feet of the Āchārya with my forehead as he went inside.
Dehradun
Vijay K. Jain
December, 2010
References
1 In Preface to ‘Mokshashāstra arthāt Tattvārthsūtra’, originally
written in Gujarati by Ramjibhai Manekchand Doshi and translated
into Hindi by Pandit Parmeshthidas, (Shri Digambar Jain Swadhyaya
Mandir Trust, Songarh, Saurashtra, Fourth Edition, 1971, p. 13).
2 Jain, S.A., ‘Reality : English Translation of Shri Pujyapāda’s
Sarvārthasiddhi’, (Vira Sasana Sangha, Calcutta-37, 1960).
3 Ibid.
4. Pt. Balbhadra Jain (Ed.), Āchārya Kundkund’s Samaysār, (Kundkund
Bharti, 18-B Special Institutional Area, New Delhi-110067, 2006,
p. 172).
(ix)

EDITOR’S BIOGRAPHICAL NOTE
Having had his schooling from Mhow and Bhopal in Madhya
Pradesh, Vijay K. Jain did his graduation in Electronics
Engineering from Institute of Technology, Banaras Hindu
University, Varanasi, and Post-Graduation in Management from
Indian Institute of Management, Ahmedabad.
Mr. Jain had earlier been associated, as a visiting faculty, with the
teaching of marketing and entrepreneurship. He is an Ex-
President of Dehradun Management Association. He has written/
edited several books: ‘Marketing Management for Small Units’,
‘जैन धर्म – मंगल परिचय’, ‘From IIM-Ahmedabad to Happiness’, and
‘शुभज्ञानोपयोग’, besides publishing many monographs and articles.
He is the proprietor of Vikalp Printers, a high-end printing and
publishing firm, based in Dehradun.
(x)

C O N T E N T S
PAGE
अध्याय - १
Faith and Knowledge ----------- 2
अध्याय - २
The Category of the Living ----------- 15
अध्याय - ३
The Lower World and the Middle World ----------- 36
अध्याय - ४
The Celestial Beings ----------- 51
अध्याय - ५
The Category of the Non-Living ----------- 66
अध्याय - ६
Influx of Karma ----------- 80
अध्याय - ७
The Five Vows ----------- 93
अध्याय - ८
Bondage of Karma ----------- 113
अध्याय - ९
Stoppage and Shedding of Karma ----------- 126
अध्याय - १०
Liberation ----------- 146
(xi)

Epilogue ------------ 152
Index (Hindi) ------------ 153
Index (English) ------------ 158
Acknowledgment ------------ 163
(xii)

Āchārya Umāsvami's
Tattvārthsūtra
WITH HINDI AND ENGLISH TRANSLATION
श्रीमदाचार्य उमास्वामी-विरचित
तत्त्वार्थसूत्र

• मंगलाचरण *
  मोक्षमार्गस्य नेतारं भेत्तारं कर्मभूभृताम्।
  ज्ञातारं विश्वतत्त्वानां वन्दे तद्गुणलब्धये॥
  मोक्षमार्ग के प्रवर्तक, कर्मरूपी पर्वतों के भेदक अर्थात् नष्ट
  करने वाले, तथा विश्व के (समस्त) तत्त्वों के जानने वाले
  (आप्त) को उनके गुणों की प्राप्ति के हेतु मैं प्रणाम करता हूँ
  – वन्दना करता हूँ।
  I bow to the Lord, the promulgator of the path to
  liberation, the destroyer of mountains¹ of karmas
  and the knower of the whole of reality, so that
  I may realize these qualities.
  ⁂
  ¹ mountains: large heaps
  1

अध्याय - १
अथ प्रथमोऽध्यायः
Faith and Knowledge
सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गः ॥१॥
[ सम्यग्दर्शनज्ञानचारित्राणि ] सम्यग्दर्शन, सम्यग्ज्ञान और
सम्यक्चारित्र, तीनों मिलकर [ मोक्षमार्गः ] मोक्ष का मार्ग है,
अर्थात् मोक्ष की प्राप्ति का उपाय है।
Right faith, right knowledge, and right conduct
(together) constitute the path to liberation.
तत्त्वार्थश्रद्धानं सम्यग्दर्शनम् ॥२॥
[ तत्त्वार्थश्रद्धानं ] तत्त्व (वस्तु) के स्वरूप सहित
अर्थ-जीवादि पदार्थों की श्रद्धा करना [ सम्यग्दर्शनम् ]
सम्यग्दर्शन है।
Belief in substances ascertained as they are is right
faith.
तन्निसर्गादधिगमाद्वा ॥३॥
[ तत्् ] वह सम्यग्दर्शन [ निसर्गात्् ] स्वभाव से [ वा ]
अथवा [ अधिगमात्् ] दूसरे के उपदेशादि से उत्पन्न होता है।
2

अध्याय - १
That (This right faith) is attained by intuition or by
acquisition of knowledge.
जीवाजीवास्त्रवबन्धसंवरनिर्जरामोक्षास्तत्त्वम् ॥४॥
[ जीवाजीवास्त्रवबन्धसंवरनिर्जरामोक्षाः ] 1. जीव,
2. अजीव, 3. आस्रव, 4. बन्ध, 5. संवर, 6. निर्जरा और
7. मोक्ष - यह सात [ तत्त्वम् ] तत्त्व हैं।
(The) soul, (the) non-soul, influx, bondage,
stoppage, gradual dissociation and liberation
constitute reality.
नामस्थापनाद्रव्यभावतस्तन्न्यासः ॥५॥
[ नामस्थापनाद्रव्यभावतः ] नाम, स्थापना, द्रव्य और भाव से
[ तन्न्यासः ] उन सात तत्त्वों तथा सम्यग्दर्शनादि का लोक
व्यवहार होता है।
These are installed (in four ways) by name,
representation, substance (potentiality) and actual
state.
3

अध्याय - १
प्रमाणनयैरधिगमः ॥६॥
सम्यग्दर्शनादि रत्नत्रय और जीवादि तत्त्वों का [ अधिगमः ]
ज्ञान [ प्रमाणनयैः ] प्रमाण और नयों से होता है।
Knowledge (of the seven categories) is attained by
means of pramāṇa¹ and naya².
निर्देशस्वामित्वसाधनाऽधिकरणस्थितिविधानतः ॥७॥
[ निर्देश स्वामित्व साधन अधिकरण स्थिति विधानतः ]
निर्देश, स्वामित्व, साधन, अधिकरण, स्थिति और विधान से
भी सम्यग्दर्शनादि तथा जीवादिक तत्त्वों का अधिगम होता है।
(Knowledge of the seven categories is attained) by
description, ownership, cause, resting place
(substratum), duration, and division.
सत्संख्याक्षेत्रस्पर्शनकालान्तरभावाल्पबहुत्वैश्च ॥८॥
[ च ] और [ सत् संख्या क्षेत्र स्पर्शन काल अन्तर
भावाल्पबहुत्वैः ] सत्, संख्या, क्षेत्र, स्पर्शन, काल, अन्तर,
भाव और अल्पबहुत्व इन आठ अनुयोगों के द्वारा भी पदार्थ
का ज्ञान होता है।
¹ pramāṇa : comprehensive knowledge
² naya : standpoint
4

अध्याय - १
(The seven categories are known) also by existence,
number (enumeration), place or abode, extent of
space (pervasion), time, interval of time, thought-
activity, and reciprocal comparison.
मतिश्रुतावधिमनःपर्ययकेवलानि ज्ञानम् ॥९॥
मतिज्ञान, श्रुतज्ञान, अवधिज्ञान, मनःपर्ययज्ञान और केवलज्ञान
ये पाँच [ ज्ञानम् ] ज्ञान हैं।
Knowledge is of five kinds – sensory knowledge,
scriptural knowledge, clairvoyance, telepathy, and
omniscience.
तत्प्रमाणे ॥१०॥
[ तत् ] उपरोक्त पाँचों प्रकार के ज्ञान ही [ प्रमाणे ] प्रमाण
(सच्चे ज्ञान) हैं।
These (five kinds of knowledge) are the two types
of pramāṇa (valid knowledge).
आद्ये परोक्षम् ॥११॥
[ आद्ये ] प्रारम्भ के दो अर्थात् मतिज्ञान और श्रुतज्ञान
[ परोक्षम् ] परोक्ष प्रमाण हैं।
5

अध्याय - १
The first two (kinds of knowledge) are indirect
(knowledge).
प्रत्यक्षमन्यत् ॥१२॥
[ अन्यत् ] शेष तीन अर्थात् अवधि, मनःपर्यय और केवलज्ञान
[ प्रत्यक्षम् ] प्रत्यक्ष प्रमाण हैं।
The remaining three constitute direct (knowledge).
मतिः स्मृतिः संज्ञा चिन्ताऽभिनिबोध इत्यनर्थान्तरम्
॥१३॥
[ मतिः ] मति, [ स्मृतिः ] स्मृति, [ संज्ञा ] संज्ञा, [ चिन्ता ]
चिन्ता, [ अभिनिबोध ] अभिनिबोध, [ इति ] इत्यादि,
[ अनर्थान्तरम् ] अन्य पदार्थ नहीं हैं, अर्थात् वे मतिज्ञान के
नामांतर हैं।
Sensory cognition, remembrance, recognition,
induction, and deduction are synonyms.
6

अध्याय - १
तदिन्द्रियानिन्द्रियनिमित्तम् ॥१४॥
[ इन्द्रियानिन्द्रिय ] इन्द्रियाँ और मन [ तत् ] उस मतिज्ञान के
[ निमित्तम् ] निमित्त हैं।
That is caused by the senses and the mind.
अवग्रहेहावायधारणाः ॥१५॥
[ अवग्रह ईहा अवाय धारणाः ] अवग्रह, ईहा, अवाय, और
धारणा यह चार भेद हैं।
(The four divisions of sensory knowledge are)
apprehension (sensation), speculation, perceptual
judgment, and retention.
बहुबहुविधक्षिप्रानिःसृतानुक्तध्रुवाणां सेतराणाम् ॥१६॥
[ बहु ] बहुत [ बहुविध ] बहुत प्रकार [ क्षिप्र ] जल्दी
[ अनिःसृत ] अनिःसृत [ अनुक्त ] अनुक्त [ ध्रुवाणां ] ध्रुव
[ सेतराणां ] उनसे उल्टे भेदों से युक्त अर्थात् एक, एकविध,
अक्षिप्र, निःसृत, उक्त, और अध्रुव, इस प्रकार बारह प्रकार
के पदार्थों का अवग्रह ईहादिरूप ज्ञान होता है।
7

अध्याय - १
(The subdivisions of each of these are) more, many
kinds, quick, hidden, unexpressed, lasting, and
their opposites.
अर्थस्य ॥१७॥
उपरोक्त बारह अथवा 288 भेद [ अर्थस्य ] पदार्थ के (द्रव्य
के - वस्तु के) हैं।
(These are the attributes) of substances (objects).
व्यञ्जनस्यावग्रहः ॥१८॥
[ व्यञ्जनस्य ] अप्रगटरूप शब्दादि पदार्थों का [ अवग्रहः ]
मात्र अवग्रह ज्ञान होता है, ईहादि तीन ज्ञान नहीं होते।
(There is only) apprehension of indistinct things.
न चक्षुरनिन्द्रियाभ्याम् ॥१९॥
व्यञ्जनावग्रह [ चक्षुः अनिन्द्रियाभ्याम् ] नेत्र और मन से
[ न ] नहीं होता।
8

अध्याय - १
Indistinct apprehension does not arise by means of
the eyes and the mind.
श्रुतं मतिपूर्वं द्व्यनेकद्वादशभेदम् ॥२०॥
[ श्रुतम् ] श्रुतज्ञान [ मतिपूर्वं ] मतिज्ञान पूर्वक होता है अर्थात्
मतिज्ञान के बाद होता है, वह श्रुतज्ञान [ द्व्यनेकद्वादशभेदम् ]
दो, अनेक और बारह भेदवाला है।
Scriptural knowledge preceded by sensory
knowledge is of two kinds, which are of many and
twelve subdivisions.
भवप्रत्ययोऽवधिर्देवनारकाणाम् ॥२१॥
[ भवप्रत्ययः ] भवप्रत्यय नामक [ अवधिः ] अवधिज्ञान
[ देवनारकाणाम् ] देव और नारकियों के होता है।
Clairvoyance (avadhi) based on birth is possessed
by celestial and infernal beings.
9

अध्याय - १
क्षयोपशमनिमित्तः षड्विकल्पः शेषाणाम् ॥२२॥
[ क्षयोपशमनिमित्तः ] क्षयोपशमनैमित्तक अवधिज्ञान
[ षड्विकल्पः ] अनुगामी, अननुगामी, वर्धमान, हीयमान,
अवस्थित और अनवस्थित - ऐसे छह भेदवाला है, और वह
[ शेषाणाम् ] मनुष्य तथा तिर्यंचों के होता है।
Clairvoyance from destruction-cum-subsidence (i.e.
arising on the lifting of the veil) is of six kinds. It is
acquired by the rest (namely human beings and
animals).
ऋजुविपुलमती मनःपर्ययः ॥२३॥
[ मनःपर्ययः ] मनःपर्ययज्ञान [ ऋजुमतिविपुलमतिः ]
ऋजुमति और विपुलमति दो प्रकार का है।
Ṛjumati and vipulmati are the two kinds of
telepathy (manahparyaya).
विशुद्ध्यप्रतिपाताभ्यां तद्विशेषः ॥२४॥
[ विशुद्ध्यप्रतिपाताभ्यां ] परिणामों की विशुद्धि और
अप्रतिपात अर्थात् केवलज्ञान होने से पूर्व न छूटना
[ तद्विशेषः ] इन दो बातों से ऋजुमति और विपुलमति ज्ञान
में विशेषता (अन्तर) है।
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अध्याय - १
The differences between the two are due to purity
and infallibility.
विशुद्धिक्षेत्रस्वामिविषयेभ्योऽवधिमनःपर्यययोः ॥२५॥
[ अवधिमनःपर्यययोः ] अवधि और मनःपर्ययज्ञान में
[ विशुद्धिक्षेत्रस्वामिविषयेभ्यः ] विशुद्धता, क्षेत्र, स्वामी और
विषय की अपेक्षा से विशेषता होती है।
Telepathy (manahparyaya) and clairvoyance
(avadhi) differ with regard to purity, space, knower
and objects.
मतिश्रुतयोर्निबन्धो द्रव्येष्वसर्वपर्यायेषु ॥२६॥
[ मतिश्रुतयोः ] मतिज्ञान और श्रुतज्ञान का [ निबंधः ]
विषय-सम्बन्ध [ असर्वपर्यायेषु ] कुछ (न कि सर्व) पर्यायों
से युक्त [ द्रव्येषु ] जीव पुद्गलादि सर्व द्रव्यों में है।
The range of sensory knowledge and scriptural
knowledge extends to all the six substances but not
to all their modes.
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अध्याय - १
रूपिष्ववधेः ॥२७॥
[ अवधेः ] अवधिज्ञान का विषय-सम्बन्ध [ रूपिषु ] रूपी
द्रव्यों में है अर्थात् अवधिज्ञान रूपी पदार्थों को जानता है।
The scope of clairvoyance is that which has form.
तदनन्तभागे मनःपर्ययस्य ॥२८॥
[ तत् अनन्तभागे ] सर्वावधिज्ञान के विषयभूत रूपी द्रव्य के
अनन्तवें भाग में [ मनःपर्ययस्य ] मनःपर्ययज्ञान का
विषय-सम्बन्ध है।
The scope of telepathy is the infinitesimal part of
the matter ascertained by clairvoyance.
सर्वद्रव्यपर्यायेषु केवलस्य ॥२९॥
[ केवलस्य ] केवलज्ञान का विषय-सम्बन्ध
[ सर्वद्रव्य-पर्यायेषु ] सर्व द्रव्य और उनकी सर्व पर्याय हैं,
अर्थात् केवलज्ञान एक ही साथ सभी पदार्थों को और उनकी
सभी पर्यायों को जानता है।
Omniscience (kevala jñāna) extends to all entities
(substances) and all their modes simultaneously.
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