Jainworld
Jain World
Sub-Categories of Samansuttam
Mangalasutra
  Jinasasanasutra
  Sanghasutra
 

Nirupanasutra

  Samsaracakrasutra 
  Karmasutra
  Mithyatvasutra
 

Raga-pariharasutra

  Dharmasutra
  Samyamasutra
  Aparigrahasutra
  Ahimsasutra
 

Apramadasutra

  Siksasutra
  Atmasutra
  Moksamargasutra
  Ratnatrayasutra
  Samyag-Darsana-Sutra
  Samyagjnanasutra
  Samyakcaritrasutra
  Sadhanasutra
  Dvividha Dharmasutra
  Sravakadharmasutra
  Sramanadharmasutra
  Vratasutra
  Samiti-Guptisutra
  Avasyakasutra
  Tapasutra
  Dhyanasutra
  Anupreksasutra
  Lesyasutra
  Atmavikasasutra (Gunasthana)
  Samlekhanasutra
  Tattvasutra
  Dravysutra
  Srstisutra
  Anekantasutra
  Pramanasutra
  Nayasutra
  Syadvada Va Saptabhangisutra
  Samanvayasutra
  Niksepasutra
  Samapana
  Virastavana
 

SamanSuttam

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)