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

 

 

Jivanam puggalanam, huvamti pariyattanai vivihai.

Edanam pajjaya, vattamte mukkhakalaadhare. (638)

The multiple mutations and various modes of the soul and matter are mainly due to time substance. (638)
 

Samayavaliussasa, pana thova ya adia bheda.

Vavaharakalanama, nidittha viyaraehim. (639)

From practical view-point the time is meansured by diverse units like avali (closing and opening of eye-lids) Ucchvasa (time taken in an exhalation), Prana (taken in one respiration) and stoka (second). It is asserted by the Jinas. (639)

 

Anukhamdhaviyappena du, poggaladavvam havei duviyappam.

Khamdha hu chappayara, paramanu ceva duviyappo. (640)

The substance matter is of two kinds-in the form of an atom (paramanu) and in the form of molecules. Molecules are of six kinds, while the atoms are of two kinds. (640)

 

Aithulathula thulam, thulasuhumam ca suhumathulam ca.

Suhumam aisuhumam idi, dharadiyam hodi chabbheyam. (641)

Gross-gross, gross, gross-fine, fine-gross, fine and fine-fine, these are the six kinds of the aggregate matter (skandha Pudgal). The earth etc. are its six examples. (641)

 

Pudhavi jalam ca chaya, caurimdiyavisaya-kammaparamanu.

Chavvihabheyam bhaniyam, poggaladavvam jinavarehim. (642)

The earth, the water, the shadow, the objects of four senses, (except sight), the Karmic matter and the atoms, these are the six different forms of matter. (642)

 

Antadimajjahinam, apadesam imdiehim na hu gejjham.

Jam davvam avibhattam, tam paramanum kahamti jina. (643)

Such a substance, as is devoid of dimensions, i.e., two extremes and the middle, unextended, not to be perceived by the sense-organs and indivisible, has been called atom by the Jinas. (643)

 

Vannarasagamdhaphase, puranagalanai savvakalamhi.

Khamdam iva kunamana, paramanu puggala tamha. (644)

Like the molecules, the atoms also possess the attributes of colour, taste, smell and touch, they remain everchanging by getting conjoined and disjoint. They therefore are called Pudgala. (644)

 

Panehim caduhim jivadi, jivadi, jivassadi jo hu jivido puvvam.

So jivo, pana puna balamimdiyamau ussaso. (645)

That which lives, will live and has lived through the instrumentality of the four types of vitalities (prana) is called soul (Jiva) and the four types of vitality are life-force, organs, life-span and respiration. (645)

 

Anugurudehapamano, uvasamharappasappado ceda.

Asamuhado vavahara, nicchayanayado asamkhadeso va. (646)

From practical point of view, a soul has a small or big size according to the size of the body, on account of its undergoing expansion and contraction. But from real view point, it is possessed of innumerable space-points (Pradesas). (646)

 

Jaha paumarayarayanam, khittam khire pabhasayadi khiram.

Taha dehi dehattho, sadehamattam pabhasayadi. (647)

Just as a ruby thrown into milk illuminates the whole milk only, so also an embodied soul illuminates its own body only. (647)

 

Ada nanapamanam, nanam neyappamanamuddittham.

Neyam loyaloyam, tamha nanam tu savvagayam. (648)

The soul is co-extensive with cognition, cognition is co-extensive with what is to be congnised, loka and aloka are cognizable, therefore cognition is all-pervasive. (648)

 

Jiva samsarattha, nivvada cedanappaga duviha.

Uvaogalakkhana vi ya, dehadehappavicara. (649)

Jiva is of two kinds: mundane and emancipated; both of them are sentient and endowed with consciousness; even then the mundane souls have bodies while the emancipated ones do not. (649)

 

Pudhavijalateyavau-vanapphadi vivihathavareimdi.

Bigatigacadupamcakkha, tasajiva homti samkhadi. (650)

The earth, the water, the fire, the air and the plants are various kinds of immobile beings with one sense organ. The mobile beings like conches etc. are possessed of two, three, four and five sense-organs. (650)