Tattvarth Sutra

Sūtra 2.26 – Anuśreṇi-gatiḥ

Word-split (Sandhi Viccheda): Anu + śreṇi + gatiḥ

• Anu = sequential, orderly
• Śreṇi = rows/lines of space-points in the cosmos, extending upward, downward, and obliquely (east, south, west, north)
• Gatiḥ = movement

Meaning:
The movement of souls (jīvas) and matter-particles (pudgalas) takes place in a sequential, linear order through the rows of space-points (śreṇis). This is called anuśreṇi-gati.

• This motion is straight and directional (upward, downward, or oblique), not curved or irregular.
• Just as graph paper has straight rows and columns along the x, y, z axes, the cosmos too is structured in rows (śreṇis) of space-points through which motion occurs.

Special notes:

1. After death, during vigraha-gati (the passage to rebirth), the soul’s movement always follows this śreṇi-based order—never otherwise. Similarly, pure atoms (śuddha paramāṇus) travel in straight anuśreṇi-gati up to 14 rājus (cosmic units of distance). Impure aggregates of matter do not move this way.
2. Although the context is the soul (jīva), the term gati (movement) also applies to matter (pudgala). Thus, this sūtra includes both. The next sūtra explicitly speaks of the soul, so here matter is also naturally implied.

Objection 1:
But when the moon, stars, celestial beings (jyotiṣka devas), or vidyādharas move (e.g., in circumambulation of Mount Meru), their paths appear non-linear, not strictly śreṇi-based. Does this not contradict the rule?

Answer:
This sūtra speaks of movement in the specific context of death and rebirth. Post-death motion of souls and pure atoms is always straight-line śreṇi-movement. Other worldly motions seen in life are not meant here.

Objection 2:
How can souls and atoms travel as far as 14 rājus instantly?

Answer:
This is the rule of space (kṣetra). For example, if a soul leaves the lower atmospheric layer and is reborn in the Siddha-śilā (the top of the universe) or in the tenuous upper atmosphere (tanu-vātavalaya), it may travel 14 rājus straight upward. Similarly, pure atoms also move up to 14 rājus in one instant.

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Sūtra 2.27 – Avigrahā jīvasya

Word-split: Avigrahā + jīvasya

• Avigrahā = without turn, straight, non-deviating
• Jīvasya = of the soul

Meaning:
The motion of liberated souls (mukta-jīvas) is always straight, without bends, and directed upward (ūrdhva-gati) toward the Siddha-śilā (the abode of liberated souls).

Explanation:

• Śreṇi-based motion is of two kinds:
  1. Vigrahavatī-gati – motion that requires bends/turns to reach the destination.
  2. Avigrahā-gati – straight-line motion, without bends.
• The journey of liberated souls is of the second type—avigrahā-gati. Having shed all karmas, their movement to the top of the universe is always direct and straight.

Why is only the liberated soul mentioned here?
The text doesn’t explicitly name “liberated soul,” but since the next sūtra (2.28) will describe the motion of worldly souls (saṃsārī-jīvas), by contrast this sūtra naturally refers to the liberated ones (mukta-jīvas).

Sūtra 2.28 – Vigrahavatī ca saṃsāriṇīḥ prāk caturbhyaḥ

Word-split (Sandhi Viccheda): Vigrahavatī + ca + saṃsāriṇīḥ + prāk + caturbhyaḥ

• Vigrahavatī = bent, curved, or turn-including movement
• Ca = and (in contrast to the previous “avigrahā” = straight motion)
• Saṃsāriṇīḥ = of worldly (non-liberated) souls
• Prāk = before
• Caturbhyaḥ = four (times)

Meaning:
The movement of worldly souls during vigraha-gati (post-death transmigration to a new body) may be straight (avigrahā) or curved (vigrahavatī). But in either case, it always takes place within four units of time. No soul remains in vigraha-gati beyond four time-instants (samayas).

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Explanation:

• Worldly souls (saṃsārī-jīvas) have two types of motion during rebirth:
  1. Straight-line (avigrahā / ṛju-gati) – no bends.
  2. Curved-line (vigrahavatī-gati) – involves bends before reaching the new body.
• Time taken (Samaya measure):
  • Straight motion (no bend) → 1 samaya
  • 1 bend (pāṇi-mukta-gati) → 2 samayas
  • 2 bends (lāṅgalikā-gati, plough-shaped) → 3 samayas
  • 3 bends (gomūtra-gati, cow’s-urine-shaped) → 4 samayas

Thus, the number of bends determines the extra time: bends + 1 = total time.
Hence, no transmigrating soul ever takes more than 4 samayas to reach its place of rebirth.

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Four types of Vigraha-gati:

1. Ṛju-gati (Īṣu-gati) – straight-line, like an arrow shot from a bow.
2. Pāṇi-mukta-gati – one bend, like an object slipping from the hand and falling with a turn.
3. Lāṅgalikā-gati – two bends, like the path traced by a plough.
4. Gomūtra-gati – three bends, like the irregular line of cow’s urine (but maximum bends = 3, never more).

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Sūtra 2.29 – Eka-samaya-avigrahā

Word-split: Eka + samaya + avigrahā

• Eka = one
• Samaya = time-instant
• Avigrahā = straight, without bends

Meaning:
In straight-line (avigrahā / ṛju) motion, only one samaya is required.

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Special Note:

• A liberated soul (mukta-jīva), after liberation, moves upward straight (avigrahā-gati) through the tenuous upper atmosphere (tanu-vātavalaya) and reaches the Siddha-śilā, which is 525 yojanas thick, in just one samaya.
• In contrast, worldly souls may take up to 4 samayas, depending on the bends.

Sūtra 2.30 – Ekaṁ dvau trīn vā anāhārakaḥ

Word-split (Sandhi Viccheda): Ekaṁ + dvau + trīn + vā + anāhārakaḥ

• Ekaṁ = one
• Dvau = two
• Trīn = three
• Vā = or (as the case may be)
• Anāhārakaḥ = one who does not take in the pudgala āhāra-vargaṇās (subtle matter-units fit for building bodies)

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Meaning:

During vigraha-gati (the soul’s transmigratory journey after death until the next birth), the soul remains without intake of pudgala (non-material-feeding) for one, two, or three time-instants (samayas).

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Explanation:

• In the previous sūtras, time of vigraha-gati was explained as maximum 4 samayas.
• This sūtra adds the detail of āhāraka (matter-intake) vs anāhāraka (non-intake):
  1. In ṛju-gati (straight motion) → the soul is never anāhāraka (because it immediately drops the old body and takes new pudgala for the new body).
  2. In pāṇi-mukta gati (1 bend) → soul is anāhāraka for 1 samaya.
  3. In lāṅgalikā gati (2 bends) → soul is anāhāraka for 2 samayas.
  4. In gomūtra gati (3 bends) → soul is anāhāraka for 3 samayas.
  5. In the final 4th samaya, the soul must be āhāraka because it begins forming the new body by absorbing pudgala vargaṇās.

Thus: maximum 3 samayas of non-intake (anāhāraka), and in the last one it must always be āhāraka.

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Āhāraka vs. Anāhāraka (special note):

• Āhāraka here does not mean food/eating.
  It refers to the absorption of subtle pudgala vargaṇās required for forming new bodies (audarika, vaikriya, āhāraka śarīras) and completing the six paryāptis (stages of sufficiency):
  1. Āhāra-paryāpti – assimilation of pudgala for a new body
  2. Śarīra-paryāpti – forming hard and soft tissues
  3. Indriya-paryāpti – forming sense-organs
  4. Śvāsa-ucchvāsa-paryāpti – forming respiration
  5. Bhāṣā-paryāpti – forming speech mechanism
  6. Manaḥ-paryāpti – forming physical mind (only in sañjñī jīvas, not in one-sensed or mindless beings)
• Anāhāraka = state when the soul, in its transit, is not yet absorbing these pudgala-vargaṇās for its new embodiment.

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Cycle of Death and Rebirth (as per Sūtras 2.28–30):

1. At the moment of death: the old audarika/vaikriya body is dropped. The soul retains only kārmaṇa and tejas śarīras.
2. Vigraha-gati:
   • If the destination is in a straight line → reaches in 1 samaya and is immediately āhāraka.
   • If bends are required → spends up to 3 samayas as anāhāraka, and becomes āhāraka in the 4th.
3. At rebirth (new bhava): the soul begins āhāra-paryāpti by drawing pudgala-vargaṇās, then completes the 6 paryāptis within an antarmuhūrta (less than 48 minutes), resulting in the full development of the new body.

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✅ Summary of Sūtra 2.30:

• In vigraha-gati, a soul may remain anāhāraka (non-pudgala-absorbing) for 1, 2, or 3 samayas, depending on bends in the journey.
• In the final samaya, the soul must become āhāraka to begin forming its new embodiment.
• This is why death to rebirth never exceeds 4 samayas.

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33

Chapter 2– Sutra 1 to 5 | Sutra 6 to 10 | Sutra 11 to 15 | Sutra 16 to 20 |

Animations and Visualizations.

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Sūtra 2.21 – Śrutam anindriyasya ( श्रुतमनिन्द्रियस्य )

Sandhi-viccheda: śrutam + anindriyasya

• Śrutam = “that which is heard / knowable through scriptural knowledge”
• Anindriyasya = “of that which is without senses (mind)”

Meaning:
The subject of the mind is śruta (scriptural knowledge). Unlike the senses, the mind does not depend on physical contact with objects. Instead, it deals with conceptual thinking of both perceptible (rūpī) and imperceptible (arūpī) objects.

The mind’s function is thought (vicāra). It can think about objects perceived through the senses as well as those not perceived by them. This reflective process is called śruta-jñāna (scriptural or verbal knowledge).

Thus, the scope of the mind is unlimited, as it can process infinite varieties of concepts, both material and immaterial.

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Sūtra 2.22 – Vanaspatyantānām ekam ( वनस्पतयन्तानमेकम् )

Sandhi-viccheda: vanaspati + antānām + ekam

• Vanaspati = plant-bodied (vegetative life)
• Antānām = at the end / included among
• Ekam = one

Meaning:
Immobile beings (sthāvara jīvas) such as earth-bodied, water-bodied, fire-bodied, air-bodied, and plant-bodied (vanaspati-kāyika) have only one sense, namely the sense of touch (sparśana indriya).

This occurs due to the rise of karmas like:

• Vīryāntarāya karma (obstructing energy),
• Sparśanendriyāvaraṇa karma (obscuring the touch sense),
• Supporting nāma karmas (body, limbs, one-sensed class, etc.).

As a result, such beings manifest only the touch sense and no higher sense.

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Sūtra 2.23 – Kṛmi-pipīlikā-bhramara-manuṣyādīnām ekaika-vṛddhāni ( कृमिपिपीलिकाभ्रमरमनुष्यादीनामेकैकवृद्धानि )

Sandhi-viccheda: kṛmi + pipīlikā + bhramara + manuṣya + ādīnām + eka + eka + vṛddhāni

• Kṛmi = worms
• Pipīlikā = ants
• Bhramara = bees
• Manuṣya-ādīnām = humans and others
• Eka-eka-vṛddhāni = progressively increasing one by one

Meaning:
Moving beings (trasa jīvas) have senses that gradually increase one by one:

• Two-sensed beings (dvi-indriya, e.g., worms) – touch + taste
• Three-sensed beings (tri-indriya, e.g., ants) – touch + taste + smell
• Four-sensed beings (catur-indriya, e.g., bees) – touch + taste + smell + sight
• Five-sensed beings (pañcendriya, e.g., humans, animals, birds) – touch + taste + smell + sight + hearing

Thus, starting from one-sensed immobile beings (Sūtra 2.22), the senses increase step by step until the full set of five senses is found in humans and higher beings.Tattvarth Sutra – Chapter 2 Sutra 16 to 20

Sūtra 2.24 – Sañjñinaḥ samanaskāḥ ( सञ्ज्ञिनः समनस्काः )

Word meaning:

• Sañjñinaḥ = conscious, rational, capable of intention (sajñī / saini)
• Samanaskāḥ = endowed with mind (manas)

Meaning:
Beings with a mind are called sajñī (conscious/rational beings).

Such beings are capable of:

• Distinguishing benefit (hita) from harm (ahita),
• Evaluating virtues and faults,
• Remembering past experiences,
• Making deliberate choices.

In other words, mind-endowed beings have higher faculties of thought, judgment, and memory compared to mindless (amanaska) beings.

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Doubt / Question (śaṅkā):

If action toward benefit or harm (pravṛtti in hita–ahita) requires the mind, then during vigraha-gati (the soul’s passage between death and new birth), the mind is absent.
👉 How does the soul then travel and take up a new body without the mind?

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Sūtra 2.25 – Vigrahagatau karma-yogaḥ ( विग्रहगतौ कर्म योग )

Word meaning:

• Vigraha = embodiment, body formation
• Gatau = in the transition/movement
• Karma-yogaḥ = activity of the karmic body

संधि विच्छेद– विग्रह+गतौ +कर्म योग

शब्दार्थ– विग्रह-विग्रह ,गतौ -गति में,कर्म योग -कर्म योग रहता है !

Meaning:
In vigraha-gati (the intermediate state between death and new birth), the soul is propelled by karma-yoga—the activity of the karman body (kārmaṇa-śarīra).

अर्थ– विग्रहगति में जीव कर्म योग अर्थात कार्माण योग होता है जिससे एक गति से दूसरी गति में जाता है !

Explanation:

• The karman body (kārmaṇa śarīra) is a subtle body made of karmic matter attached to the soul.
• Through the vibrations of this body (kāyika yoga), the soul moves from the place of death to the place of rebirth.
• This process is called karma-yoga or kārmaṇa yoga.
• Thus, even without the mind, the soul migrates due to the natural operation of karmic forces.

विग्रह गति-नया शरीर धारण करने के लिए गमन करने को विग्रह गति है !
कर्मयोग-ज्ञानावरणीय कर्मो के समूह को कार्मण शरीर कहते है!कार्माण काययोग के निमित्त से आत्मा के प्रदेशोंमें परिस्पंदन /कम्पन्न होता है उसे कर्मयोग /कार्माण योग कहते है !इसी के द्वारा जीव मृत्यु स्थान से नवीन जन्म स्थान को गमन करता है !

Definition of Vigraha-gati:
The journey of the soul to acquire a new body at rebirth.

Sutra 26 to 30

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33

Chapter 2– Sutra 1 to 5 | Sutra 6 to 10 | Sutra 11 to 15 | Sutra 16 to 20 |

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Sūtra 2.16 – dvividhāni (द्विविधानि)

Sandhi-viccheda: dvi + vidhāni
Meaning: The senses (indriyas) are of two kinds.

The Two Types of Senses:

1. Dravya-indriya (Physical sense):
   • Modification of matter (pudgala).
   • Arises due to the rise of indriya-nāma karma.
   • It refers to the physical sense-organ structure in the body.
2. Bhāva-indriya (Psychical sense):
   • Modification of the soul (ātmā).
   • Arises due to the subsidence and destruction (kṣayopaśama) of knowledge-obscuring karma (jñānāvaraṇīya karma).
   • It refers to the capacity of the soul to actually use the sense for knowledge.

Thus, each sense has a material aspect (dravya) and a spiritual aspect (bhāva).

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Sūtra 2.17 – nirvṛtty-upakaraṇe dravyendriyam (निर्वृत्त्युपकरणे द्रव्येन्द्रियम्)

Meaning: The physical sense (dravya-indriya) consists of nirvṛtti (formation) and upakaraṇa (auxiliary matter).

Explanation:

1. Nirvṛtti (Formation):
   • The special bodily structure of sense-organs formed by the rise of aṅgopāṅga-nāma karma.
   • Two types:
     • Ābhyantara nirvṛtti (Internal formation): The specific portions of the soul (ātma-pradeśas) shaped as sense-organs. E.g., the regions of the soul corresponding to the eyes actually see through the physical eyes.
     • Bāhya nirvṛtti (External formation): The pudgala (matter atoms) arranged into the shape of sense-organs. E.g., the material structure of the eyes, ears, etc.
2. Upakaraṇa (Auxiliaries):
   • Supporting material parts that assist the senses.
   • Two types:
     • Ābhyantara upakaraṇa (Internal auxiliaries): Example – the dark circular iris that supports the pupil in vision; the eardrum that assists hearing.
     • Bāhya upakaraṇa (External auxiliaries): Example – eyelids, eyelashes for eyes; outer ear for hearing.

✅ Together, nirvṛtti + upakaraṇa = dravya-indriya (the physical sense).

Sūtra 2.18 – labdhy-upayogau bhāvendriyam (लब्ध्युपयोगौ भावेन्द्रियम्)

Meaning: Bhāva-indriya (psychical sense) consists of labdhi (capacity) and upayoga (actual use).

Explanation:

1. Labdhi (Capacity / Potential):
   • When knowledge-obscuring karma (jñānāvaraṇīya karma) is destroyed or suppressed, a power to know arises in the soul.
   • This inherent ability is called labdhi.
2. Upayoga (Actual activity of consciousness):
   • When, because of labdhi, the soul’s conscious units (pradeśas) actually vibrate and turn toward an object, it is called upayoga.
   • It is the actual operation of knowing or perceiving.

Thus:

• Labdhi = potential to know
• Upayoga = actual act of knowing

Special Note:

• Example: A person may have the capacity to see (labdhi), but unless they direct attention to an object, they will not actually see it (upayoga).
• Similarly, one may desire to know, but if knowledge-obscuring karma is not suppressed or destroyed, knowledge does not arise.
• Hence, both labdhi and upayoga are required for true knowledge.

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Summary

• Senses are of two types: dravya-indriya (physical) and bhāva-indriya (psychical).
• Dravya-indriya = nirvṛtti (formation) + upakaraṇa (auxiliaries), involving both internal and external structures.
• Bhāva-indriya = labdhi (capacity) + upayoga (use), both arising from the interaction of soul and karma.
• True sensory knowledge requires both physical organ + soul’s capacity and attention.

Dravya-indriya and Bhāva-indriya from Tattvārtha Sūtra

Aspect	Dravya-indriya (Physical Sense)	Bhāva-indriya (Psychical Sense)
Nature	Modification of matter (pudgala)	Modification of soul (ātma)
Cause	Arises due to indriya-nāma karma	Arises due to subsidence/destruction (kṣayopaśama) of knowledge-obscuring karma
Definition	The physical organ formed in the body	The spiritual power to use that organ
Constituents	Nirvṛtti (formation) + Upakaraṇa (auxiliaries)	Labdhi (capacity) + Upayoga (actual use)
Nirvṛtti	Formation of organ (eye, ear, etc.)	–
Types of Nirvṛtti	Ābhyantara (internal – soul units shaped as organ) & Bāhya (external – pudgala atoms forming organ)	–
Upakaraṇa	Supporting structures (internal: iris, eardrum; external: eyelids, outer ear, etc.)	–
Labdhi	–	Potential ability to know (power arises after karma suppression/destruction)
Upayoga	–	Actual use of knowledge (directing attention, perceiving an object)
Example (Eye)	Eyeball, iris, pupil, eyelids (material structures)	Soul’s ability to see + actual act of seeing
Without this…	No physical basis for knowledge	No actual knowing, even if organ exists
Key Point	External equipment of senses	Internal use of senses by the soul

• Dravya-indriya = the hardware (sense-organ structure).
• Bhāva-indriya = the software (soul’s power + activity of knowing).
• Both are essential: without the organ, no perception; without the soul’s use, the organ is useless.

Sūtra 2.19 – sparśana-rasana-ghrāṇa-cakṣus-śrotrāṇi ( स्पर्शनरसनघ्राणचक्षुः श्रोत्राणि )

Names of the Senses

Sandhi-viccheda (word-split): sparśana + rasana + ghrāṇa + cakṣus + śrotrāṇi
Meaning: The five senses are –

• Sparśana (Touch) → skin
• Rasana (Taste) → tongue
• Ghrāṇa (Smell) → nose
• Cakṣus (Vision) → eye
• Śrotra (Hearing) → ear

Functional description:

• By touch, the soul perceives objects through skin.
• By taste, it experiences flavours through the tongue.
• By smell, it perceives odours through the nose.
• By sight, it perceives forms and colours through the eye.
• By hearing, it perceives sound through the ear.

The senses are sometimes described dependently (“I see through my eyes”) and sometimes independently (“My eyes see”).

The soul, when aided by:

• the rise of Nāma-karma (body-making karmas), and
• the subsidence or destruction of obstacles like Jñānāvaraṇa (knowledge-obscuring karma) and Vīryāntarāya (energy-obstructing karma),
  uses these sense-organs for perception.

Order of listing:

The senses are listed in this sequence because:

• The one-sensed beings (ekendriya), which are the most numerous from beginningless time, possess only the sense of touch.
• Two-sensed beings have touch + taste.
• Three-sensed beings have touch + taste + smell.
• Four-sensed beings have touch + taste + smell + vision.
• Five-sensed beings have all five.

Physical forms of the senses:

• Ear (śrotra): shaped like a canal of barley grain.
• Eye (cakṣus): shaped like a lentil seed.
• Nose (ghrāṇa): shaped like a sesame flower.
• Tongue (rasana): shaped like half a pea.
• Touch (sparśana): spread across the whole body.

Sūtra 2.20 – sparśa-rasa-gandha-varṇa-śabdās tadarthāḥ ( स्पर्शरसगंधवर्णशब्दास्तदर्था: )

Objects of the Senses

Sandhi-viccheda: sparśa + rasa + gandha + varṇa + śabdaḥ + tadarthāḥ
Meaning: The objects of the five senses are:

• Touch → tangible qualities
• Taste → flavours
• Smell → odours
• Vision → colour and form
• Hearing → sound

Detailed explanation:

• Touch (sparśa): perception of hot/cold, hard/soft, light/heavy, smooth/rough.
• Taste (rasa): perception of sweet, sour, bitter, pungent, astringent.
• Smell (gandha): perception of fragrance or foul odour.
• Vision (varṇa): perception of colours – white, red, yellow, blue, black.
• Sound (śabda): perception of tones – seven notes: ṣaḍja, ṛṣabha, gāndhāra, madhyama, pañcama, dhaivata, niṣāda (sa, re, ga, ma, pa, dha, ni).

Thus, with five senses and their various distinctions, there are 27 variations of sensory objects.

Scope of the senses (extent of perception):

The range of perception (measured in yojanas) increases as beings possess more senses:

Beings	Touch	Taste	Smell	Vision	Hearing
One-sensed	400	–	–	–	–
Two-sensed	800	64	–	–	–
Three-sensed	1600	128	100	–	–
Four-sensed	3200	256	200	2954 yojanas	–
Five-sensed (without mind)	6400	512	400	5908 yojanas	–
Five-sensed (with mind)	9 yojanas	9 yojanas	9 yojanas	47263 + 7/20 yojanas	–

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✅ Essence:

• The five senses are both physical instruments (dravya-indriya) and soul-based powers (bhāva-indriya).
• They function as tools for the soul’s knowledge when karmic veils subside.
• Their objects (touch, taste, smell, colour, sound) are pudgala (matter), but the actual act of knowing is a property of the soul.

Sutra 21 to 25

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33

Chapter 2– Sutra 1 to 5 | Sutra 6 to 10 | Sutra 11 to 15

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Sūtra 2.11 – samanaskāmanaskāḥ (समनस्कामनस्काः)

Word-split: samanaska (with mind) + amanaskāḥ (without mind)
Meaning: Worldly souls are of two kinds – with mind (samanaska) and without mind (amanaska).

Explanation:

• Samanaska (with mind, also called saini) – beings who have developed a mind (manas) and can think, imagine, or plan. Example: humans, animals, higher beings.
• Amanaska (without mind, also called asaini) – beings without developed mind, functioning only through senses. Example: one-sensed beings like plants, earth-bodies, water-bodies, etc.

Sūtra 2.12 – saṃsāriṇas trasasthāvarāḥ (संसारिणस्त्रसस्थावराः)

Sandhi-viccheda: saṃsāriṇaḥ + trasa + sthāvarāḥ
Meaning: Worldly souls (saṃsārī jīvas) are of two kinds – trasa (mobile) and sthāvara (immobile).

Explanation:

• Trasa (mobile beings):
  • Beings that possess two to five senses (taste, smell, sight, hearing, touch).
  • They can move independently, express fear, and are more evolved.
  • Examples: worms, insects, birds, animals, humans, heavenly and hellish beings.
• Sthāvara (immobile beings):
  • Beings that have only one sense – touch (sparśana-indriya).
  • They are rooted or stationary in nature, unable to move voluntarily.
  • Examples: earth-bodied, water-bodied, fire-bodied, air-bodied, and plant-bodied beings.

Thus, worldly souls are divided into mobile and immobile.

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Sūtra 2.13 – pṛthivyaptejovāyuvanaspatayaḥ sthāvarāḥ (पृथिव्यप्तेजोवायुवनस्पतयः स्थावराः)

Sandhi-viccheda: pṛthivī + ap + tejaḥ + vāyu + vanaspatayaḥ + sthāvarāḥ
Meaning: Earth-bodied, water-bodied, fire-bodied, air-bodied, and plant-bodied are the five classes of immobile (sthāvara) beings.

Explanation:

The five types of sthāvara jīvas are:

1. Pṛthivīkāyika (Earth-bodied beings): Their body is made of earth particles. Example: clay, stones, metals.
2. Jalakāyika (Water-bodied beings): Their body is water. Example: natural water-bodies.
3. Agnikāyika (Fire-bodied beings): Their body is fire/heat. Example: flames, sparks.
4. Vāyukāyika (Air-bodied beings): Their body is air. Example: wind currents.
5. Vanaspatikāyika (Plant-bodied beings): Their body is vegetation. Example: trees, plants, creepers.

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Special Notes (Viśeṣa):

1. In each case, the body of the living being is made of the corresponding substance – earth, water, fire, air, or plant matter.
2. During vigraha-gati (soul’s travel from one birth to the next), when sthāvara nāma-karma comes into fruition, the soul unites with the corresponding matter (earth, water, etc.) and forms its body. When the lifespan ends, the soul departs, leaving the material body behind.
   • Example: Pure water (hydrogen + oxygen) is lifeless matter. When a soul, through karmic rise, takes birth in it, it becomes a water-bodied living being (jalakāyika). When filtered, mobile (trasa) beings can be separated, but the microscopic water-bodied beings remain unseen. Boiling destroys them, and the remaining water becomes lifeless matter (ajīva pudgala).
3. Definition: The specific state of a soul caused by the rise of sthāvara nāma-karma is called sthāvara.
4. Maximum lifespans of sthāvara beings:
   • Soft earth-bodied (mṛdu-pṛthivīkāyika) – 12,000 years
   • Hard earth-bodied (khara-pṛthivīkāyika) – 22,000 years
   • Water-bodied – 7,000 years
   • Fire-bodied – 3 days
   • Air-bodied – 3,000 years
   • Plant-bodied – 10,000 years

Sūtra 2.14 – dvīndriyādayas trasāḥ (द्वीन्द्रियादयस्त्रसाः)

Sandhi-viccheda: dvīndriyāḥ + ādayaḥ + trasāḥ
Meaning: Starting with two-sensed beings, all (up to five-sensed beings) are called trasa (mobile beings).

Explanation:

• Mobile beings (trasa jīvas) are classified by the number of senses they possess.
• Dvīndriya (two-sensed beings): Touch + Taste
• Trīndriya (three-sensed beings): Touch + Taste + Smell
• Caturindriya (four-sensed beings): Touch + Taste + Smell + Sight
• Pañcendriya (five-sensed beings): All five senses (touch, taste, smell, sight, hearing).

Thus, beings from two-sensed to five-sensed are trasa jīvas.

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Special note – Vikala-traya jīvas

• The beings from two-sensed up to four-sensed are called Vikala-traya jīvas (imperfect three groups), because they lack one or more senses compared to the complete set of five.
• Their maximum lifespans (utkṛṣṭa āyuḥ):
  • Dvīndriya (two-sensed beings): e.g., shells, snails, worms, leeches → up to 12 years
  • Trīndriya (three-sensed beings): e.g., ants, small insects → up to 49 days
  • Caturindriya (four-sensed beings): e.g., bees, flies, moths → up to 6 months
• Pañcendriya (five-sensed beings): e.g., humans, cows, birds, animals.
  • Their maximum lifespan can extend up to 33 sāgaropamas (in the 7th hell or in Sarvārthasiddhi heaven).
  • The minimum lifespan can be as short as an antarmuhūrta (less than 48 minutes).

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Sūtra 2.15 – pañcendriyāṇi (पञ्चेन्द्रियाणि)

Sandhi-viccheda: pañca + indriyāṇi
Meaning: There are five senses.

Explanation of the Five Senses (indriyas):

1. Sparśanendriya (Touch)
2. Rasanendriya (Taste)
3. Ghrāṇendriya (Smell)
4. Cakṣurindriya (Sight)
5. Śrotrendriya (Hearing)

• These are the organs created in the body due to the rise of specific karmas (indriya-nāma karma, jāti-nāma karma, aṅgopāṅga-nāma karma).
• Each sense functions independently of the others, and each is specific to its own object (touch, taste, smell, form, sound).

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Question: Why is the mind (manas) not counted as a sense?

• Answer: Because unlike the five senses, the mind is not located in any specific external organ of the body.
• Eyes, ears, nose, tongue, skin are external and rule-based. The mind, however, is internal and subtle.
• Hence, the mind is called anindriya (not an external sense), though it also channels the activity of the soul (upayoga).

Sutra 16 to 20

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33

Chapter 2– Sutra 1 to 5 | Sutra 6 to 10

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Sūtra 2.2 gati-kaṣāya-liṅga-mithyādarśana-ajñāna-asaṃyata-asiddha-leśyāś catuḥ-catuḥ-tri ekaikaika-ṣaḍ-bhedāḥ (21)

गतिकषायलिंगमिथ्यादर्शनाज्ञानासंयतासिद्धलेश्याश्चतुश् चतुस्त्रयेकैकैकैकषड्भेदा:६

The 21 Audaika Bhāvas (states due to karmic rise)

संधि विच्छेद-
गति+कषाय+लिंग+मिथ्यादर्शन+अज्ञान+असंयत+असिद्ध+लेश्या:+चतु:+चतु:+त्रि:+कै+कै+कै+क+षड्भेदा:
शब्दार्थ- ४ गति ,४ कषाय,३ लिंग,१ मिथ्यादर्शन,१ अज्ञान,१ असंयत,१ असिद्ध,६ लेश्या: -भेद है

Sandhi breakdown

• gati + kaṣāya + liṅga + mithyādarśana + ajñāna + asaṃyata + asiddha + leśyāḥ = categories of states
• catuḥ + catuḥ + tri + eka + eka + eka + ṣaṭ-bhedāḥ = four, four, three, one, one, one, six divisions
• Total = 21 audaika (karmic rise-based) states

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Meaning

When karmas rise (udaya), they manifest in the soul as particular states (audaika-bhāvas). There are 21 types, divided as follows:

1. Audaika Gati-bhāva (States of rebirth) – 4 kinds
   From the rise of gati-nāma karma, the soul attains one of the four destinies:
   • Hellish rebirth (naraka)
   • Celestial rebirth (deva)
   • Animal rebirth (tiryañca)
   • Human rebirth (manuṣya)
2. Audaika Kaṣāya-bhāva (Passional states) – 4 kinds
   From the rise of cāritra-mohanīya karma and painful feelings (vedanīya), the soul experiences passions that “bind and hurt” it. These are the four kaṣāyas (defilements):
   • Anger (krodha)
   • Pride (māna)
   • Deceit (māyā)
   • Greed (lobha)
3. Audaika Liṅga-bhāva (Sexual/gender states) – 3 kinds
   From mohanīya karma (akṣāya type), the soul has the disposition to seek sexual union. Three divisions:
   • Female disposition (strī-liṅga)
   • Male disposition (puruṣa-liṅga)
   • Hermaphrodite disposition (napuṃsaka-liṅga)
   🔹 Note: Two aspects are explained—
   • Dravya-liṅga (physical sex: bodily organs, nāma-karma effects), and
   • Bhāva-liṅga (psychological tendency: desire to unite).
     Here, bhāva-liṅga is mainly referred.
4. Audaika Mithyādarśana-bhāva (False faith) – 1 kind
   From the rise of darśana-mohanīya karma, the soul cannot develop true faith in reality. Even after hearing right teaching, it does not believe in tattvas. This is delusional wrong belief (mithyātva).
5. Audaika Ajñāna-bhāva (Ignorance) – 1 kind
   From the rise of jñānāvaraṇīya karma (knowledge-obscuring), the soul cannot know substances.
   Example: a one-sensed being, whose karmic rise blocks the knowledge of taste, smell, form, sound – thus remains ignorant beyond touch.
6. Audaika Asaṃyata-bhāva (Non-restraint) – 1 kind
   From the rise of cāritra-mohanīya karma, the soul fails to remain steady, indulges in violence and sensual pleasures, and does not attain restraint (saṃyama).
7. Audaika Asiddha-bhāva (Non-liberated state) – 1 kind
   Because of beginningless karmic bondage, the soul fails to attain the state of a Siddha (liberated being). This persists due to karmic rise obstructing emancipation.
8. Audaika Leśyā-bhāva (Colorations of the soul) – 6 kinds
   From the rise of passions and their karmas, the soul is “colored” or tinted. These are six leśyās (soul-hues):
   • Black (kṛṣṇa)
   • Blue (nīla)
   • Grey (kapota)
   • Yellow (pīta)
   • Red (padma)
   • White (śukla)
   Each has two modes:
   • Dravya-leśyā → physical effect, body color/appearance from nāma-karmas
   • Bhāva-leśyā → internal effect, mental-emotional coloring of the soul through passions
   At any one time, only one leśyā is operative in a soul. Elevated leśyās (padma and śukla) are connected with religious practice and purity.

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Summary of the 21 Audaika Bhāvas

• 4 destinies (gati)
• 4 passions (kaṣāya)
• 3 sexual dispositions (liṅga)
• 1 false faith (mithyādarśana)
• 1 ignorance (ajñāna)
• 1 non-restraint (asaṃyata)
• 1 non-liberation (asiddha)
• 6 soul-colorations (leśyā)

Total = 21

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Special Note

• These audaika bhāvas arise purely from karmic rise and are the reason for saṃsāra (cycle of rebirth).
• Example: 100 karmas rise → if one reacts with passions, one may bind up to 15,000 new karmas (150×100). Hence Jain texts emphasize vigilance and restraint.

Sūtra 2.7 – jīva-bhavya-abhavyatvāni ca

(जीवभव्याभव्यत्वानि च)

Sandhi-viccheda (word split):

• jīva + tvam = jīvatvam (state of being a soul)
• bhavya + tvam = bhavyatvam (capacity for liberation)
• abhavya + tvam = abhavyatvam (incapacity for liberation)
• ca = and also includes general/common attributes like existence (astitva), objecthood (vastutva), substance-hood (dravyatva), knowability (prameyatva), eternality yet changeability (agurulaghutva), spatiality (pradeśatva), etc.

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Meaning

Out of all the pāriṇāmika bhāvas (intrinsic states) of the soul, three are special/uncommon (asādhāraṇa) – found only in souls, not in other substances:

1. Jīvatva (soul-hood)
2. Bhavyatva (potential for liberation)
3. Abhavyatva (no potential for liberation)

The word “ca” extends the scope to include general/common (sādhāraṇa) attributes which are present in all substances, such as existence, objecthood, dravyatva, prameyatva, agurulaghutva, pradeśatva.

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The Three Special States (Asādhāraṇa Pāriṇāmika Bhāvas)

1. Jīvatva – the state of being a soul

• The natural quality of consciousness (cetana-lakṣaṇa).
• It allows the soul to know both general and particular forms of reality.
• Present in all souls – from the first spiritual stage (pratham guṇasthāna) up to the Siddha (liberated being).
• Example: Like a mirror reflecting different colored objects placed before it. The colors are not its own nature, but its capacity to reflect shows the mirror’s true quality – purity. Similarly, jīvatva is the intrinsic consciousness of the soul.

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2. Bhavyatva – capacity for liberation

• The potential to attain right faith (samyag-darśana), right knowledge, and right conduct.
• Souls with bhavyatva can progress spiritually and eventually achieve liberation.
• Found in souls between the 4th and 14th guṇasthānas.
• These souls are called bhavya jīvas – fit for mokṣa.

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3. Abhavyatva – incapacity for liberation

• The permanent absence of the potential for right faith and liberation.
• Such souls can never attain mokṣa, no matter how many cycles of existence they pass through.
• Found only in some souls at the first guṇasthāna.
• These are called abhavya jīvas – eternally bound in saṃsāra.

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Special Features of These Three

• They are anādi (beginningless) and permanent states.
• They do not depend on karmas (udaya, kṣaya, or kṣayopaśama).
• They are intrinsic to the substance of the soul itself (dravya-pariṇāma).
• They are not shared by other substances like matter, dharma, adharma, space, or time.

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Analogy

• All souls have jīvatva.
• Some souls have bhavyatva (like fertile seeds, capable of sprouting).
• Some souls have abhavyatva (like sterile seeds, never sprouting).

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Special Note

Among all the bhāvas:

• Aupashamika – least souls
• Kṣāyika – more
• Kṣayopaśamika – more
• Audaika – still more
• Pāriṇāmika – the most (since every soul always has these natural states).

Sūtra 2.8 – upayogalakṣaṇam (उपयोगोलक्षणम्)

Word-split (sandhi-viccheda): upayogaḥ + lakṣaṇam
Meaning: The distinguishing mark (lakṣaṇa) of the soul (jīva) is upayoga.

Explanation:

• The essential characteristic that defines a soul and differentiates it from other substances is upayoga (manifestation of consciousness).
• Upayoga means the activity of consciousness – the tendency of the soul to grasp or apprehend objects.
• In simple terms: wherever there is consciousness manifesting as knowledge or perception, there is soul.
• Special Note: The various manifestations that arise because of consciousness are called upayoga.

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Sūtra 2.9 – sadvividho’ṣṭacaturbhedaḥ (सद्विविधोऽष्टचतुर्भेदः)

Word-split: sa (that upayoga) + dvividhaḥ (twofold) + aṣṭa (eight) + catuḥ (four) + bhedaḥ (divisions)
Meaning: Upayoga is of two kinds – knowledge (jñānopayoga) and perception (darśanopayoga). The first has eight divisions, the second has four.

Explanation:

• Two main divisions of upayoga:
  1. Jñānopayoga (knowledge manifestation) – 8 types:
     • Mati (sensory knowledge)
     • Śruta (scriptural knowledge)
     • Avadhi (clairvoyance)
     • Manaḥparyāya (telepathy)
     • Kevalajñāna (omniscience)
     • Wrong or faulty types: Ku-mati, Ku-śruta, Ku-avadhi
  2. Darśanopayoga (perceptual manifestation) – 4 types:
     • Cakṣu-darśana (ocular perception)
     • Acakṣu-darśana (non-ocular/general perception)
     • Avadhi-darśana (clairvoyant perception)
     • Kevaladarśana (perfect perception)

Thus, in total there are 12 types of upayoga.

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Sūtra 2.10 – saṃsāriṇo muktāś ca (संसारिणो मुक्ताश्च)

Word-split: saṃsāriṇaḥ (worldly souls) + muktāḥ (liberated souls) + ca (and)
Meaning: Souls are of two kinds – worldly (saṃsārī) and liberated (mukta).

Explanation:

• Worldly souls (saṃsārī) – bound by karmas, wandering in transmigration.
• Liberated souls (mukta) – have completely destroyed all karmas, dwelling eternally in Siddha-śilā.
• Special Point: Arhats (omniscient beings) are technically still counted among worldly souls because although they have destroyed the four destructive karmas (ghātiyā karmas: knowledge-obscuring, perception-obscuring, deluding, obstructing), the four non-destructive karmas (aghātiyā karmas: body-making, lifespan, status, and feeling-producing) remain until final liberation.

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Sutra 11 to 15

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33

Chapter 2– Sutra 1 to 5 | Sutra 11 to 15

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About the soul’s extraordinary states / special dispositions

Sutra 2.1 aupaśamikakṣāyikau bhāvau miśraś ca jīvasya svatattvam audayika pāriṇāmikau ca

औपशमिकक्षायिकौभावौमिश्रश्चजीवस्य् स्वतत्त्वमौदयिक पारिणामिकौच – १
Sandhi-viccheda (word-splitting):
औपशमिक + क्षायिकौ + भावौ + मिश्र: + च + जीवस्य + स्वतत्त्वं + औदयिक + पारिणामिकौ + च

Word meaning:

• औपशमिक – arising from subsidence (of karma)
• क्षायिक – arising from destruction (of karma)
• भावौ – states / dispositions
• मिश्र: च – mixed (i.e., arising from both subsidence and destruction together)
• जीवस्य – of the soul
• स्वतत्त्वं – intrinsic states / nature
• औदयिक – arising from fruition (udaya) of karma
• पारिणामिक – arising naturally from the soul’s own modification (independent of karma)
• च – and

Meaning:
The soul has five intrinsic states:

1. Aupashamika bhāva – state due to subsidence of karma
2. Kṣāyika bhāva – state due to destruction of karma
3. Kṣāyopaśamika bhāva (Miśra) – state due to combined destruction and subsidence of karma
4. Audaika bhāva – state due to the rise (udaya) of karma
5. Pāriṇāmika bhāva – natural state of the soul, independent of karma

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Explanation of the Five Bhāvas

1. Aupashamika (Subsidential State)
   • When karma is suppressed (its potency does not manifest), the soul experiences this state.
   • Example: Like dirt in water settling down temporarily, making water look clean.
2. Kṣāyika (Destructional State)
   • When karma is completely destroyed, the soul experiences this state.
   • Example: Like filtering dirt entirely from water so it becomes permanently pure.
3. Kṣāyopaśamika (Mixed State)
   • When some karmas are destroyed while others are suppressed temporarily, the soul is in a mixed state.
   • Example: Some dirt removed, some remains faintly present.
4. Audaika (Rise of Karma State)
   • When karmas come into operation (udaya), the soul experiences this state.
5. Pāriṇāmika (Natural Modification State)
   • The natural modification of the soul, occurring independently of karma (when there is neither suppression, destruction, nor rise of karma).

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More Notes:

• Upaśama (subsidence): Non-manifestation of karmic potency due to conditions of substance, place, time, and mental disposition.
• Kṣaya (destruction): Complete elimination of karma.
• Kṣayopaśama (mixed): Partial destruction + partial subsidence.

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Sutra 2.2 dvinavāṣṭādaśaikaviṃśatistri bhedā yathākarmaṃ

भावो के भेद – द्विनवाष्टादशैकविंशतित्रि भेदायथाकर्मम् – २
Word-splitting: द्वि + नव + अष्टादश + एकविंशति + त्रि + भेदा + यथाकर्मम्

Meaning:
These five bhāvas are further subdivided into:

• Aupashamika – 2 types
• Kṣāyika – 9 types
• Kṣāyopaśamika – 18 types
• Audaika – 21 types
• Pāriṇāmika – 3 types

Thus, there are 53 types of bhāvas in total.

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Sutra 2.3 samyaktvacāritre

सम्यक्त्वचारित्रे – ३
Sandhi-viccheda: सम्यक्त्व + चारित्रे

Meaning:
Aupashamika bhāva is of two kinds:

1. Aupashamika Samyaktva (Right Faith due to subsidence)
2. Aupashamika Charitra (Right Conduct due to subsidence)

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Special Explanation:

1. Aupashamika Samyaktva
   • When the following karmas are suppressed (not destroyed), right faith arises:
     • Four Anantānubandhi kashāyas (anger, pride, deceit, greed)
     • Darśanamohaniya karmas (wrong belief, mixed belief, and faith-deluding states)
   • This temporary right faith is called Aupashamika Samyaktva.
2. Aupashamika Charitra
   • When the remaining 21 types of conduct-deluding karmas (charitra-mohaniya) are suppressed, temporary right conduct arises.
   • Example: suppression of mild passions like apratyakhyana, pratyakhyana, sañjvalana types of anger, pride, deceit, and greed.

Sūtra 2.4

क्षायिक भाव के भेद
ज्ञानदर्शनदानलाभभोगोपभोगवीर्याणिच – ४

Sandhi-viccheda:
ज्ञान + दर्शन + दान + लाभ + भोग + उपभोग + वीर्याणि + च

Meaning:
The nine sub-types of Kṣāyika Bhāva (states due to destruction of karma) are:

1. Kṣāyika Jñāna – Omniscience (Kevala-jñāna)
2. Kṣāyika Darśana – Perfect perception (Kevala-darśana)
3. Kṣāyika Dāna – Perfect charity
4. Kṣāyika Lābha – Perfect acquisition
5. Kṣāyika Bhoga – Perfect enjoyment (consumables used once, like food, drink, flowers)
6. Kṣāyika Upabhoga – Perfect repeated enjoyment (things usable multiple times, like clothes, ornaments, houses)
7. Kṣāyika Vīrya – Infinite spiritual energy
8. Kṣāyika Samyaktva – Right faith arising from destruction of deluding karmas
9. Kṣāyika Cāritra – Right conduct arising from destruction of conduct-deluding karmas

Explanation:

• Kevala-jñāna comes from destruction of jñānāvaraṇa (knowledge-obscuring) karma.
• Kevala-darśana comes from destruction of darśanāvaraṇa (perception-obscuring) karma.
• Dāna, Lābha, Bhoga, Upabhoga, Vīrya arise from destruction of antarāya karma (obstructive karma).
• Kṣāyika Samyaktva arises when seven types of mohaniya karma (deluding karmas: 4 anantānubandhi kashāyas + 3 darśanamohaniya) are destroyed.
• Kṣāyika Cāritra arises when the remaining 21 types of conduct-deluding karmas are destroyed.

Thus, there are nine kinds of Kṣāyika Bhāvas.

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Sūtra 2.5

क्षायोपशमिक भाव के भेद
ज्ञानाज्ञानदर्शनलबध्यश्चतुस्त्रीत्रिपञ्चभेदा: सम्यक्त्वचारित्रसंयमासंयमाश्च – ५

Sandhi-viccheda:
ज्ञान + अज्ञान + दर्शन + लबध्य: + चतु: + त्रि + त्रि + पञ्च + भेदा: + सम्यक्त्व + चारित्र + संयमासंयमा + च

Arithmetic:
4 (Jñāna) + 3 (Ajñāna) + 3 (Darśana) + 5 (Labdhis) + 1 (Samyaktva) + 1 (Cāritra) + 1 (Saṃyama-asaṃyama) = 18

Meaning:
There are 18 types of Kṣāyopaśamika Bhāva (mixed state due to both subsidence and destruction of karma):

1. Four Jñānas (knowledge): mati, śruta, avadhi, manahparyāya
2. Three Ajñānas (false knowledge): kumati, kuśruta, ku-avadhi
3. Three Darśanas (perceptions): cākṣuṣa (visual), acākṣuṣa (non-visual), avadhi (clairvoyant)
4. Five Labdhis (attainments): dāna, lābha, bhoga, upabhoga, vīrya
5. One Samyaktva (right faith due to subsidence + partial destruction of mohaniya karma)
6. One Cāritra (right conduct due to subsidence + partial destruction of conduct-deluding karma)
7. One Saṃyama-asaṃyama (a mixed state of partial restraint and non-restraint, at the 5th guṇasthāna).

Thus total = 18 subtypes of Kṣāyopaśamika Bhāva.

Special Notes on the 18 Kṣāyopaśamika Bhāvas

1. Four Kṣāyopaśamika Jñāna (knowledges):
   • Mati, Śruta, Avadhi, and Manahparyāya arise due to subsidence + partial destruction of knowledge-obscuring karmas, along with the presence of vyāntarāya karma.
   • They manifest when:
     • The present fully destructive (sarvaghāti) karmas begin to decay without producing fruition (udayābhāvī kṣaya),
     • The future karmas remain suppressed (sadavasthā upaśama), and
     • The partly-destructive (deśaghāti) karmas come into fruition (udaya).
   • Thus, these four knowledges arise from kṣayopaśama.
   • In contrast, Kevalajñāna arises only by complete destruction of knowledge-obscuring karmas — there is no kṣayopaśama here.
2. Three Kṣāyopaśamika Ajñāna (false knowledges):
   • Kumati (wrong sensory knowledge), Kuśruta (wrong scriptural knowledge), and Ku-avadhi (imperfect clairvoyance).
   • They appear when mithyātva (wrong belief) is active, and the opposing karmas are in a state of kṣayopaśama.
   • They still contain a partial manifestation of knowledge.
3. Three Kṣāyopaśamika Darśanas (perceptions):
   • Cākṣuṣa (visual), Acākṣuṣa (non-visual), and Avadhi (clairvoyant).
   • These arise from kṣayopaśama of the respective perception-obscuring karmas.
   • Since a portion of perception quality manifests, they are classed as kṣayopaśamika.
4. Five Kṣāyopaśamika Labdhis (attainments):
   • Dāna (giving), Lābha (receiving), Bhoga (use-once consumables), Upabhoga (reusable enjoyments), and Vīrya (energy).
   • These arise from kṣayopaśama of the respective antarāya karmas (obstructive karmas).
   • Again, they appear due to subsidence of deśaghāti karmas.
5. Kṣayopaśamika Samyaktva (right faith):
   • This arises when the seven types of karmas (three darśana-mohaniya: mithyātva, samyagmithyātva, samyak, plus the four anantānubandhi kashāyas: anger, pride, deceit, greed) are in kṣayopaśama.
   • In this state, the soul manifests temporary right belief (tattvārtha-śraddhāna).
6. Kṣayopaśamika Cāritra (right conduct):
   • This arises when the 12 conduct-deluding karmas (the four kashāyas each in three degrees: apratyākhyāna, pratyākhyāna, sañjvalana) undergo kṣayopaśama.
   • In addition, minor passions (nokasāyas) may also undergo subsidence.
   • This state manifests as a conduct that withdraws from external objects, producing steadiness of the soul.
   • It is typically observed in monks at the 6th or 7th guṇasthāna.
7. Kṣayopaśamika Saṃyama-asaṃyama (mixed restraint / non-restraint):
   • Arises from kṣayopaśama of passions like anger, pride, deceit, greed, in their apratyākhyāna, pratyākhyāna, and sañjvalana forms.
   • In this state, the soul is partly restrained and partly unrestrained (virata-avirata).
   • It occurs at the 5th guṇasthāna.
8. In Aupashamika and Kṣāyika bhāvas, the qualities (jñāna, darśana, cāritra, etc.) manifest fully. In Kṣayopaśamika, they appear partially.
9. A one-sensed soul has only 8 bhāvas.
   • Hellish beings and gods have 11 bhāvas (3 jñānas + 3 darśanas + 5 labdhis).
   • With samyaktva (right faith), the maximum is 12 bhāvas.
10. Only deśaghāti karmas undergo kṣayopaśama.

• Sarvaghāti karmas (completely obstructing karmas) do not undergo partial suppression—they must be destroyed for the soul’s quality to manifest.

11. Three modes of kṣayopaśama:

• Udayābhāvī Kṣaya – Present fully-destructive karmas decay without giving fruition.
• Sadavasthā Upaśama – Future karmas remain suppressed until their duration is over.
• Udaya – Deśaghāti karmas actually manifest their fruition while subsiding.
• Together, these three processes form the mechanism of kṣayopaśama.

12. Definition of Spardhaka (competitor karmic groups):

• In short: the collective groups of karmic atoms bound to the soul are called spardhakas.
• In detail: karmic atoms enter from the infinite mass of karma-matter.
  • The weakest indivisible unit forms a “lowest group.”
  • Collections of these lowest groups form varganās.
  • Successively larger groupings form higher-level spardhakas.
• Spardhakas are of two kinds:
  1. Sarvaghāti – prevent manifestation of the quality entirely.
  2. Deśaghāti – allow partial manifestation of the quality.

Sutra 6 to 10

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33

Chapter 2 Sutra 6 to 10 | Sutra 11 to 15 | Sutra 16 to 20 | Sutra 21 to 25 | Sutra 26 to 30

Animations and Visualizations.

मुनि श्री 108 प्रणम्यसागरजी तत्वार्थ सूत्र with Animation

जैन धर्मं और दर्शन 

आदिपुराण

Sūtra 1.32 : सदसतोः अविशेषात् यदृच्छोपलब्धेः उन्मतवत्
(sadasatoḥ aviśeṣāt yadṛcchopalabdheḥ unmatavat)

संधि विच्छेद –
सद+असतो:+अविशेषात्+यदृच्छोप+लब्धे:+उन्मतवत्

शब्दार्थ-सत्-सत्य/विध्यमान ,असतो:-असत्य/अविद्यमान ,अविशेषात्-अंतर या भेद नहीं होने से,यदृच्छोप-अपनी इच्छानुसार,लब्धे:-जानने के कारण,उन्मतवत् -पागल मनुष्य के उन्मत्तवता के कारण ज्ञान विपर्यय अर्थात मिथ्यादृष्टि का ज्ञान ,मिथ्या ज्ञान होता है !

Word-split & meaning

• sat – existent (real)
• asat – non-existent (unreal)
• aviśeṣāt – due to not distinguishing between them
• yadṛcchopalabdheḥ – knowing arbitrarily, according to one’s own fancy
• unmatavat – like a mad person

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अर्थ- सत् -विध्यमान वस्तु को सर्वथा विध्यमान रूप’ही’ जानना,असत्-अविध्यमान वस्तु को सर्वथा अविध्यमान रूप ‘ही’ जानना ,सत्-असत् के विशेष को जाने बिना ,एक समान रूप से ,अपनी इच्छानुसार उन्मत्त पागलो की भांति पदार्थों का ज्ञान मिथ्याज्ञान होता है !

Simple Translation

When a person fails to distinguish between the real and the unreal, and perceives objects arbitrarily, according to his own fancies, his knowledge becomes false (mithyā) — like the delusion of a madman.

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Explanation

• Samyag-dṛṣṭi (right believer) knows objects as they truly are through right mati, śruta, and avadhi jñāna.
• Mithyā-dṛṣṭi (wrong believer) also uses mati, śruta, and avadhi jñāna, but his cognition is unreliable — he confuses reality with unreality.

👉 Example:
A drunk man cannot distinguish between his mother, sister, and wife. He may even call one of them by the correct relation, but since he has no certainty or reliability, his knowledge is false.

Similarly, a mithyā-dṛṣṭi perceives a pot (ghaṭa) or cloth (paṭa), but under delusion he sometimes calls it one thing, sometimes another. He lacks awareness of the true nature of the object.

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Extension to the Idea of Liberation (Mokṣa)

• Other religions also speak of liberation:
  • Some say the soul becomes free immediately after leaving the body.
  • Some claim liberation comes simply by devotion to a deity.
• But Jainism uniquely declares:
  • The soul is liberated only through its own effort, by destroying the eight karmas.
  • The true path is taught by the Vītarāga omniscient Arihantas, preserved in the twelve Aṅgas and fourteen Pūrvas, later written down by Ācāryas.
• Other views of liberation are based on fanciful imagination (yadṛcchā) of deluded, passion-bound beings — hence mithyā.

Thus, the phrase “yadṛcchopalabdheḥ unmatavat” confirms:
Just as a madman perceives according to his whim, false believers imagine liberation or reality according to their deluded views.

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Examples of Wrong Doctrines (Mithyākalpanā)

1. Advaita Brahmavādins – believe only in one eternal, formless Brahman as the cause.
2. Sāṅkhya followers – believe only in eternal, formless Prakṛti.
3. Nyāya-Vaiśeṣikas – believe atoms of earth, water, fire, air have separate inherent qualities (like taste, smell, touch, color).
4. Nāstikas (Materialists) – believe earth atoms have hardness, water atoms coolness, fire atoms heat, etc., and that these alone produce gross bodies.

In all such views, false believers either separate what is inseparable, or merge what is distinct.

• Some say the effect (e.g. pot, cloth, mountain) is completely different from its cause (atoms/Brahman).
• Others say the effect is not different at all (everything is Brahman).
  Both ways are mithyā because they fail to recognize the true distinction and relation of substance, qualities, and modes.

Sutra 1.33 – Seven Nayās : नैगमसंग्रहव्यवहारर्जुसूत्रशब्दसमभिरूढैवंभूतानयाः
(naigama-saṅgraha-vyavahāra-ṛjusūtra-śabda-samabhirūḍha-evambhūta-nayāḥ)

संधि विच्छेद –
नैगम+संग्रह+व्यवहार+ऋजूसूत्र+शब्द+समभिरूढ+एवंभूत+नयाः

अर्थ-नैगम,संग्रह,व्यवहार,ऋजूसूत्र,शब्द,समभिरूढ और एवंभूत, सात नय है !

Meaning

There are seven Nayās (partial viewpoints):

1. Naigama-naya
2. Saṅgraha-naya
3. Vyavahāra-naya
4. Ṛjusūtra-naya
5. Śabda-naya
6. Samabhirūḍha-naya
7. Evambhūta-naya

भावार्थ- नय-वस्तु के अनेक धर्मों में से किसी एक धर्म की मुख्यता कर,अन्य धर्मों का विरोध नहीं करते हुए,उन्हें केवल उस समय गौण करते हुए ,पदार्थों का जानना नय है !वक्ता के अभिप्राय या वस्तु के एकांश ग्राही(दृष्टि कोण-पॉइंट ऑफ़ व्यू ) ज्ञान को नय तथा वस्तु के सम्पूर्ण ज्ञान को प्रमाण कहते है !प्रमाण ,अनेक धर्मों को युगपत ग्रहण करने के कारण अनेकान्तरूप सकलादेशी है किन्तु नय,एक धर्म को ग्रहण करने के कारण एकांत रूप व विकलादेशी है! नैगम,संग्रह,व्यवहार,ऋजूसूत्र,शब्द,समभिरूढ और एवंभूत, सात नय है !

What is a Naya?

• A Naya is a partial standpoint of knowledge, grasping one aspect of reality while making others secondary (but not denying them).
• Pramāṇa (valid knowledge) sees an object in its totality (all aspects).
• Naya sees the object from one angle only, so it is anekānta (non-absolute) but useful.

In short: Pramāṇa = holistic knowledge, Naya = one-sided viewpoint.

Seven Nayās Explained

1. Naigama-naya (General / Purpose standpoint)

• Grasping incomplete / non-manifest stage of an object as if it were complete.
• Example: A person collecting rice, water, and wood says “I am cooking food.” Though cooking has not yet started, the intention (final purpose) is taken as present.
• Types: Past, Future, Present Naigama.
• Subtypes: Dravya, Paryāya, Dravya-Paryāya (9 in total).

2. Saṅgraha-naya (Generic / Collective standpoint)

• Viewpoint that emphasizes the common / general attribute of many things.
• Example: Saying “All existents are sat (existent)”, or calling all six dravyas as “dravya.”
• Focuses on sāmānya (generality).

3. Vyavahāra-naya (Practical / Specific standpoint)

• The opposite of Saṅgraha-naya; emphasizes the specific distinctions within a general category.
• Example: Dividing “dravya” into six types, “jīva” into liberated and bound, pudgala into atom and aggregate.
• Focuses on viśeṣa (particularity).

4. Ṛjusūtra-naya (Momentary / Straightforward standpoint)

• Considers only the present mode of a substance, ignoring past and future.
• Example: A pot is seen only as it exists now, not as clay of the past or shards of the future.
• Two subtypes: Gross (sthūla) and Subtle (sūkṣma).

5. Śabda-naya (Verbal standpoint)

• Deals with the use of words, grammar, linguistic expression.
• Accepts conventional speech even if grammatically inconsistent.
• Example: Saying “The Ācāryas are coming” — though “ācārya” is singular (one order), here “are” is plural; still accepted out of respect.

6. Samabhirūḍha-naya (Etymological / Conventional usage standpoint)

• Fixes one word to one strict meaning, ignoring synonyms or broader usage.
• Example: Indra, Śakra, Purandara — though referring to the same deity, each name is explained differently:
  • Indra – authority / command
  • Śakra – powerful
  • Purandara – destroyer of cities
• Thus, synonyms are treated as having separate specific meanings.

7. Evambhūta-naya (Actual state standpoint)

• Recognizes a word only when the action implied by it is actually being performed.
• Example:
  • A priest is called “pūjārī” only when he is worshipping, otherwise not.
  • A cow is “gāy” only when moving (gaman), not when sitting.
• Example with Indra: Only when exercising command is he “Indra,” when displaying power he is “Śakra,” when destroying cities he is “Purandara.”

Classifications of Nayās

1. By scope:
   • Vyavahāra-naya – external (Naigama, Saṅgraha, Vyavahāra, Ṛjusūtra)
   • Niścaya-naya – internal (Śabda, Samabhirūḍha, Evambhūta)
2. By focus:
   • Dravyārthika (substance-oriented) – Naigama, Saṅgraha, Vyavahāra
   • Paryāyārthika (mode-oriented) – Ṛjusūtra, Śabda, Samabhirūḍha, Evambhūta
3. By category:
   • Artha-naya (object-based) – Saṅgraha, Vyavahāra, Ṛjusūtra (sometimes Naigama too)
   • Śabda-naya (word-based) – Śabda, Samabhirūḍha, Evambhūta
   • Jñāna-naya (knowledge-based) – Naigama

No.	Name (Sanskrit / English)	Meaning / Standpoint	Example	Focus
1	Naigama-naya (General / Purpose)	Taking intention or incomplete stage as complete.	Saying “I am cooking” while only collecting rice and wood.	Purpose / Intention
2	Saṅgraha-naya (Collective / Generic)	Viewing objects by their common general attribute.	Saying “All six dravyas are just dravya.”	Generality (Sāmānya)
3	Vyavahāra-naya (Practical / Specific)	Emphasizing specific distinctions within a general group.	Dividing dravya into jīva and ajīva, pudgala into atom/aggregate.	Particularity (Viśeṣa)
4	Ṛjusūtra-naya (Momentary / Straightforward)	Considering only present mode, ignoring past/future.	Pot is seen only as pot now, not clay of past or shards of future.	Present Mode (Paryāya)
5	Śabda-naya (Verbal / Linguistic)	Accepting conventional word usage, even if not exact.	“Ācāryas are coming” (though technically singular).	Word / Usage
6	Samabhirūḍha-naya (Etymological / Strict Meaning)	One word = one fixed meaning; synonyms treated as separate.	Indra = authority, Śakra = power, Purandara = city-destroyer.	Strict Word Meaning
7	Evambhūta-naya (Actual-state)	Word valid only when action implied is being done.	Priest = “pūjārī” only while worshipping; cow = “gāy” only when moving.	Action / Actual State

Essence

• The seven Nayās are different viewpoints to describe reality.
• Each is true but partial.
• Together, they show the doctrine of Anekāntavāda (non-absolutism) — reality has infinite aspects; any single standpoint is limited, but taken together they enrich understanding.

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33

Rule of the subject matter of Mati, Śruta, Avadhi and Manaḥparyaya knowledge

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Sūtra 1.26 – mati-śrutayor nibandho dravyeṣv asarvaparayāyeṣu

मतिश्रुतयोर्निबन्धो द्रव्येष्वसर्वपर्याय़ेषु

Word-split:

• matiḥ – sensory knowledge
• śrutaḥ – scriptural knowledge
• nibandhaḥ – rule regarding the object (subject matter)
• dravyeṣu – about all substances (jīva, pudgala, dharma, adharma, ākāśa, kāla)
• asarvaparayāyeṣu – not of all modes, but of some modes

Meaning:
The subject of Mati-jñāna and Śruta-jñāna is all six substances, but they know only some of their infinite modes – not all.

Example:

• We can know about soul, matter, space, time, dharma, adharma, but only partially – limited by intellect, senses, and language.
• We cannot perceive all past, present, and future modes of these substances.

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Sūtra 1.27 – rūpiṣv avadheḥ

Word-split:

• rūpiṣu – in material (form-possessing) substances
• avadheḥ – Avadhi-jñāna

Meaning:
The subject of Avadhi-jñāna (clairvoyance) is only rūpi pudgala (matter), and not all its infinite modes, but only some.

Note:

• Rūpi includes not only matter (pudgala) but also embodied (karmically bound) souls.
• It excludes liberated (śuddha) souls, since they are arūpi (formless).
• Avadhi knows only gross and subtle material forms (like bodies, objects, karmic matter), not pure souls.

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Sūtra 1.28 – tad-anantabhāge manaḥparyayasya

Word-split:

• tat – of that (Avadhi-jñāna)
• anantabhāge – in an infinitely smaller part
• manaḥparyayasya – of Manaḥparyaya-jñāna

Meaning:
The subject of Manaḥparyaya-jñāna (telepathy) lies in an infinitely smaller division of the subject matter of Avadhi-jñāna, i.e., it is restricted to subtle, minute aspects of material substance.

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Clarification on Atom & Infinite Divisions

• Question: If the atom (paramāṇu) is indivisible, how can knowledge like Avadhi or Manaḥparyaya deal with its “infinite parts”?
• Answer:
  Each atom has infinite indivisible aspects (avibhāgī pratīccheda) such as touch, taste, smell, and color.
  • Avadhi-jñāna knows the present mode of these aspects.
  • Manaḥparyaya-jñāna knows past, present, and future modes of these aspects.
• Thus, “infinite division” means division in modes (paryāya), not physical cutting of the atom.

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Hierarchy of Subject Matter (Summary Table)

Knowledge	Objects Known	Extent
Mati & Śruta	All six substances	Only some modes, not all
Avadhi	Rūpi (material pudgala + embodied souls)	Some modes
Manaḥparyaya	Infinitely finer part of Avadhi’s subject (mental states in matter-bonded souls)	Past, present, future subtle modes
Kevalajñāna	All substances	All modes (past, present, future, infinite)

Kevalajñāna (Omniscience) & Nature of Other Knowledges

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Sūtra 1.29 – sarva-dravya-paryāyeṣu kevalasya

Word-split:

• sarva – all
• dravya – substances
• paryāyeṣu – in their modes
• kevalasya – of Kevalajñāna

Meaning:
The rule regarding the subject of Kevalajñāna is that it knows all substances and all their infinite modes (past, present, future) simultaneously, directly, and perfectly.

Notes:

• Soul (jīva) substances are infinite.
• Pudgala (matter) has infinite qualities.
• Dharma, Adharma, and Ākāśa are single entities.
• Kāla has innumerable time-units.
• Each of these has infinite modifications (paryāya) across three times (past, present, future).

Kevalajñāna knows all of them together in one instant, without effort, due to its supreme purity.

Synonyms of Kevalajñāna: Perfect, complete, extraordinary, impartial, absolutely pure, all-knowing, infinite, unparalleled.

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Sūtra 1.30 – ekādini bhājyāni yugapat ekasmin na caturbhyaḥ

Word-split:

• ekā-ādinī – starting from one
• bhājyāni – divisible (possible)
• yugapat – simultaneously
• ekasmin – in one (soul)
• ā-caturbhyaḥ – up to four

Meaning:
In one soul at one time, up to four kinds of knowledge can exist simultaneously.

Explanation:

• One knowledge – if it is Kevalajñāna (since it is perfect, it cannot coexist with others).
• Two knowledges – Mati & Śruta.
• Three knowledges – either Mati–Śruta–Avadhi OR Mati–Śruta–Manaḥparyaya.
• Four knowledges – Mati, Śruta, Avadhi, and Manaḥparyaya.
• All five cannot coexist because Kevalajñāna is kṣāyik (permanent destruction of knowledge-obscuring karma), while the other four are kṣayopaśamik (mixed destruction-suppression).

Question: How can four knowledge-types exist simultaneously when kṣayopaśam (partial destruction-suppression) normally allows only one at a time?
Answer: The capacity (labdhi) of all four can arise together, but the actual use (application to an object) occurs only one at a time. The duration is so short (antar-muhūrta) that it appears simultaneous.

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Sūtra 1.31 – mati-śrutāvadayo viparyayaśca

Word-split:

• mati – sensory knowledge
• śruta – scriptural knowledge
• avadayaḥ – Avadhi (clairvoyance)
• viparyayaḥ – perverse / wrong
• ca – also

Meaning:
Mati, Śruta, and Avadhi knowledge can also be wrong knowledge (mithyā-jñāna).

Explanation:

• These three can be right (samyak) or wrong (mithyā).
• Wrong forms:
  • Kumati – wrong sensory knowledge.
  • Kuśruta – wrong scriptural knowledge.
  • Ku-Avadhi (Vibhaṅgāvadhi) – wrong clairvoyance.

Additional points:

• In the 3rd guṇasthāna (miśra state), these three knowledges can be partly right and partly wrong.
• Mati & Śruta being indirect knowledge can have:
  1. Saṃśaya (doubt)
  2. Viparyaya (error/misperception)
  3. Anadhyavasāya (indecision)
• Avadhi being direct knowledge cannot have doubt, but in Deśāvadhi there can be error and indecision.
• Paramāvadhi and Sarvāvadhi are always correct (only in samyagdarśin).

Example:
Two men claim “this boy is my son.”

• The right believer says: “He is my son because he is born from me, but truly he is separate, not my own.” (correct perception with detachment).
• The wrong believer says: “He is my son and belongs to me exclusively.” (false perception, no distinction of self and non-self).

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Study Chart (Summary)

Sūtra	Knowledge Type	Rule of Subject	Special Notes
1.29	Kevalajñāna	All substances, all modes, past-present-future, simultaneously	Perfect purity, effortless, synonyms: complete, infinite, etc.
1.30	Mati, Śruta, Avadhi, Manaḥparyaya	In one soul, up to 4 knowledges can coexist	Kevalajñāna always alone
1.31	Mati, Śruta, Avadhi	Can also be wrong (mithyā)	Kumati, Kuśruta, Ku-Avadhi; Deśāvadhi only, not Paramāvadhi

Śruta-jñāna and Avadhi-jñāna

Śruta-jñāna (Scriptural Knowledge)

Sūtra 1.20 – śrutaṁ matipūrvaṁ dvy-aneka-dvādaśa-bhedam

• Meaning: Śruta-jñāna (scriptural knowledge) is always preceded by Mati-jñāna (sensory knowledge).
• Divisions: It has 2, many, and 12 types of classifications.

Types of Śruta-jñāna:

1. Aṅgapravista (Included in the canonical Aṅgas)
2. Aṅgabāhya (Outside the Aṅgas)

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Avadhi-jñāna (Clairvoyant Knowledge)

Sūtra 1.21 – bhava-pratyayo ’vadhir deva-narakāṇām

• Meaning: Avadhi-jñāna is of two kinds based on cause:
  1. Bhava-pratyaya – natural, arising due to birth or destiny.
     • Found in Devas (celestial beings) and Nārakis (hellish beings).
  2. Guṇa-pratyaya – acquired through austerities, vows, and purity of conduct.
     • Found in humans and animals.

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Types of Guṇa-pratyaya Avadhi-jñāna

Sūtra 1.22 – kṣayopaśama-nimittaḥ ṣaḍ-vikalpaḥ śeṣāṇām

• Meaning: For humans and animals (śeṣa-jīvas), Avadhi-jñāna arises from the destruction-cum-subsidence (kṣayopaśama) of knowledge-obscuring karma.
• It has 6 varieties under Deśāvadhi.

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Three Main Types of Avadhi-jñāna

1. Deśāvadhi-jñāna (Limited Clairvoyance)
   • Knowledge limited by substance, space, time, or modes.
   • 6 Subtypes:
     1. Anugāmī – continues with soul to another body or realm.
        • Bhavānugāmī (continues across births).
        • Kṣetrānugāmī (continues across regions).
     2. Ananugāmī – does not continue to another realm or birth.
     3. Vardhamāna – increases gradually (like waxing moon).
     4. Hīyamāna – decreases gradually (like waning moon).
     5. Avasthita – remains steady (like the sun).
     6. Anavasthita – fluctuating, irregular (like water waves).
2. Paramāvadhi-jñāna (Supreme Clairvoyance)
   • Extends to countless regions of the universe.
   • Attained by highly advanced ascetics, leading towards liberation.
   • Has 3 varieties – inferior (jaghanya), superior (utkṛṣṭa), and intermediate (jaghanyotkṛṣṭa).
3. Sarvāvadhi-jñāna (Complete Clairvoyance)
   • Highest form of Avadhi, nearing Kevalajñāna.
   • Subject matter covers all knowables, hence called “Sarva”.
   • Found in Digambara monks who are about to attain omniscience (Kevalajñāna).
   • Only 1 type.

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Summary Table

Type of Avadhi	Who Attains	Subdivisions	Analogy / Note
Bhava-pratyaya	Devas & Nārakis	By nature of birth	Destiny-based
Guṇa-pratyaya	Humans & Animals	By vows, penances	Conduct-based
Deśāvadhi	Humans, Animals	6 (Anugāmī, Ananugāmī, Vardhamāna, Hīyamāna, Avasthita, Anavasthita)	Waxing/waning moon, sun, waves
Paramāvadhi	Ascetics near liberation	3 (low, high, mixed)	Boundless regions
Sarvāvadhi	Highest ascetics	1	Closest to Kevalajñāna

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Manaḥparyaya-jñāna (Telepathic Knowledge)

Types of Manaḥparyaya-jñāna

Sūtra 1.23 – ṛju-vipulamati manaḥparyayaḥ

• Meaning: Manaḥparyaya-jñāna is of two types:
  1. Ṛju-mati (Straightforward Telepathy)
     • Direct knowledge of simple, clearly contemplated thoughts in another’s mind.
     • Example: knowing someone’s clear, uncomplicated intention.
  2. Vipula-mati (Profound Telepathy)
     • Knowledge of subtle, complex, or deeply hidden thoughts in another’s mind.
     • Example: perceiving complex plans or inner dilemmas of someone’s consciousness.

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Difference between Ṛju-mati and Vipula-mati

Sūtra 1.24 – viśuddhy-apratipātābhyāṁ tad-viśeṣaḥ

• Meaning: The difference lies in purity (viśuddhi) and stability (apratipāta).
• Viśuddhi (Purity): Clarity of soul produced by subsidence-cum-destruction of karma.
• Apratipāta (Non-decline): Once attained, it does not regress or fall away.

Comparison:

• Ṛju-mati → Less pure, can be lost (decline possible).
• Vipula-mati → More pure, remains until Kevalajñāna (Omniscience).

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Difference between Avadhi-jñāna & Manaḥparyaya-jñāna

Sūtra 1.25 – viśuddhi-kṣetra-svāmi-viṣayebhyo ’vadhi manaḥparyayaḥ

• Basis of Difference:
  1. Viśuddhi (Purity): Manaḥparyaya is purer than Avadhi.
  2. Kṣetra (Range):
     • Avadhi: vast (extends across three worlds).
     • Manaḥparyaya: limited (about 2.25 million miles – 4.5 million yojanas, i.e., the region of Jambūdvīpa).
  3. Svāmī (Owner of Thoughts):
     • Avadhi: relates to many beings, across realms.
     • Manaḥparyaya: relates only to specific individuals (their thoughts).
  4. Viṣaya (Subject Matter):
     • Avadhi: deals with external, gross objects (matter, events).
     • Manaḥparyaya: deals with subtle, internal objects (mental states).

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Attainment of Manaḥparyaya-jñāna

• Found only in highly advanced Digambara monks, from Pramatta-samyata (7th guṇasthāna, careful ascetic stage) up to Kṣīṇa-kaṣāya (12th guṇasthāna, complete annihilation of passions).
• Not attained by Devas, Nārakis, or laypersons.

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Hierarchy of Knowledge (in Guṇasthānas)

Type of Knowledge	Who Attains	Stages (Guṇasthāna)
Mati-jñāna (Sensory)	All beings	4th to 12th
Śruta-jñāna (Scriptural)	All beings	4th to 12th
Avadhi-jñāna (Clairvoyance)	Humans, animals, devas, nārakis	4th to 12th
Manaḥparyaya-jñāna (Telepathy)	Only advanced monks	7th to 12th
Kevala-jñāna (Omniscience)	Arihants, Siddhas	13th to 14th

Sutra 32 and 33

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33

Synonyms of Mati Jñāna (Perceptual Knowledge)

Sutra 1.13 matiḥ smṛtiḥ saṃjñā cintā abhinibodha ity anarthāntaram
मति: स्मृति: संज्ञा चिन्ता अभिनिबोध इत्यनर्थान्तरम्

Sandhi-viccheda: मति + स्मृति + संज्ञा + चिन्ता + अभिनिबोध + इति + अनर्थान्तरम्
Meaning: Mati, Smṛti, Saṃjñā, Cintā, and Abhinibodha are not different substances; they are synonyms or alternative names of Mati Jñāna itself.

• Mati (Perception) – Knowledge obtained through the senses and mind.
  Example: Knowing “this is a table” just by perceiving it.
• Smṛti (Memory) – Recollection of something known earlier.
  Example: Remembering that “yesterday I saw this book”.
• Saṃjñā (Recognition/Association) – When present perception and memory combine, recognizing it as the same.
  Example: On seeing someone today, saying “this is the same person I met yesterday”.
• Cintā (Reasoning/Inference by association) – Knowledge through logical connection.
  Example: Seeing smoke and logically concluding there must be fire.
• Abhinibodha (Deduction/Inference by cause-effect) – Awareness of the effect through its cause. Another word: Anumāna (inference).
  Example: Seeing smoke rising, one deduces “there is fire here”.

👉 All these arise due to the subsidence or destruction of Mati Jñānāvaraṇīya Karma (knowledge-obscuring karma).
👉 Though different in form, they all are part of Mati Jñāna.
👉 Āchārya Vīrasena (in Dhavalā ṭīkā on Ṣaṭkhaṇḍāgama) has even called Mati Jñāna itself as Abhinibodha Jñāna.

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Cause of Origin of Mati Jñāna

Sutra 1.14 tad indriyān indriya-nimittam
तदिन्द्रियानिन्द्रियनिमित्तम्

Sandhi-viccheda: तत् + इन्द्रिय + अनिन्द्रिय + निमित्तम्
Meaning: Mati Jñāna arises through the five senses (touch, taste, smell, sight, hearing) and mind (called Anindriya).

• For 5-sensed beings with mind (samanaska) – Mati Jñāna arises through all five senses + mind.
• For 5-sensed beings without mind (amanaska) – only through senses.
• For 4-sensed beings – through touch, taste, smell, sight.
• For 3-sensed beings – through touch, taste, smell.
• For 2-sensed beings – through touch, taste.
• For 1-sensed beings (plants, etc.) – only through touch.

👉 Thus, every worldly being (even the tiniest nigoda jīvas) possesses Mati and Śruta Jñāna.
👉 Here, Acharya explains Mati Jñāna’s kinds with reference to instruments/causes (nimitta).

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Subdivisions of Mati Jñāna

Sutra 1.15 avagrahehāvaya dhāraṇāḥ
अवग्रहेहावय धारणा:

Sandhi-viccheda: अवग्रह + ईहा + आवाय + धारणा:
Meaning: Mati Jñāna is of four stages – Avagraha, Īhā, Āvaya, and Dhāraṇā.

1. Darśana (Preliminary Cognition/Perception) – Awareness of mere existence of something without knowing “what it is”.
   Example: Seeing a distant object in the sky but not yet knowing whether it is a bird or flag.
   • This is called Darśana-upayoga (function of perception).
   • When knowledge arises of “what it is”, then Jñāna-upayoga begins.
2. Avagraha (Indistinct Knowledge) – Initial indistinct knowledge of the object’s features.
   Example: Recognizing it as “something white or black in color” but still unclear.
3. Īhā (Investigation/Desire to know) – Attempt to know the specific identity of the object.
   Example: Wondering “Is it a crane or a flag?”
4. Āvaya (Definite Determination) – Clear knowledge of what exactly the object is.
   Example: Concluding “It is a crane.”
5. Dhāraṇā (Retention/Memory) – Not forgetting the object even after some time.
   Example: Later, on seeing the crane flap its wings, confirming again “Yes, this is a crane” – memory strengthens recognition.

Substances Subject to Avagraha etc.

Sūtra 1.16 – bahu-bahuvidha-kṣiprāniḥsṛtānukta-dhruvāṇām setarāṇām

बहुबहुविधक्षिप्रानि:सृतानुक्तध्रुवाणाम् सेतराणाम्

Word-splitting:
bahu + bahuvidha + kṣipra + aniḥsṛta + anukta + dhruvāṇām + setarāṇām

Meaning:
Among substances, there are twelve varieties:

• Bahu (many)
• Eka/alpa (one or few)
• Bahuvidha (of many kinds)
• Ekavidha (of one kind)
• Kṣipra (swift)
• Akṣipra (slow)
• Aniḥsṛta (known partially, then inferred fully)
• Niḥsṛta (known completely and directly)
• Anukta (known without being told, through implication)
• Ukta (known when expressed in words)
• Dhruva (stable/lasting)
• Adhruva (unstable/fleeting)

These twelve types of objects are known through the four stages of knowledge: Avagraha (apprehension), Īhā (speculation), Āvaya (determination), and Dhāraṇā (retention).

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Examples of the 12 Types of Objects

• Bahu (Many): Grasping a group collectively, e.g., perceiving an army or forest as a whole.
• Eka (One): Knowing a single object, e.g., recognizing one man or one straw.
• Bahuvidha (Many kinds): Knowing diverse objects within a group, e.g., elephants, horses in an army, or mango, mahua trees in a forest.
• Ekavidha (One kind): Knowing similar items together, e.g., wheat grains.
• Kṣipra (Swift): Knowing swiftly moving things, e.g., a fast-moving vehicle or objects seen while traveling.
• Akṣipra (Slow): Knowing slowly moving things, e.g., walking horses.
• Aniḥsṛta (Partial → Complete): Inferring the whole by seeing only a part, e.g., recognizing an elephant by only seeing its trunk above water.
• Niḥsṛta (Complete): Knowing the full object directly, e.g., seeing the whole elephant when it comes out of water.
• Anukta (Unexpressed): Understanding implied meaning without being told.
• Ukta (Expressed): Understanding when explicitly told.
• Dhruva (Stable): Knowing objects that remain constant for long, e.g., mountains.
• Adhruva (Unstable): Knowing fleeting/changing objects, e.g., lightning.

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Question:

• Whose adjectives are these twelve (bahu, bahuvidha, etc.)?
  👉 They are adjectives of arthas (objects of knowledge, i.e., perceptible substances).
• What are the 288 varieties?
  👉 The twelve types of objects, when known through the four stages of knowledge (Avagraha, Īhā, Āvaya, Dhāraṇā), across five senses + mind (6 total), give:
  12 × 4 × 6 = 288 varieties of Mati-jñāna (sensory knowledge).

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Sūtra 1.17 – arthasya

अर्थस्य

Word-split:

• arthasya – of objects (substances or their modifications)

The different types of objects (artha) are known through the four stages of sensory knowledge: Avagraha (perception), Īhā (speculation), Āvaya (decision), and Dhāraṇā (retention).

Avagraha of Vyajana (Words)

Sūtra 1.18 – vyajñanasya avagrahaḥ

व्यञ्जनस्यावग्रह

• Only Avagraha (apprehension) occurs for indistinct sounds (vyajana).
• The other three stages (Īhā, Āvaya, Dhāraṇā) do not take place here.
• Example: Hearing a faint sound without understanding its meaning — this is Vyajana-avagraha.
• Once the sound becomes clear, then Arthāvagraha (apprehension of meaning) and further stages occur.

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Speciality of Vyajana-avagraha

Sūtra 1.19 – na cakṣur-anindriyābhyām

• Vyajana-avagraha does not occur through the eye (sight) or mind.
• It only occurs through the other four senses (hearing, smell, taste, touch).

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Numerical Classification

• Each of the four (Avagraha, Īhā, Āvaya, Dhāraṇā) has 12 varieties → 12 × 4 = 48.
• Since they occur through 6 faculties (5 senses + mind): 48 × 6 = 288.
• Additionally, Vyajana-avagraha occurs only through 4 senses (not eye & mind): 12 × 4 = 48.
• Total Mati-jñāna varieties = 288 + 48 = 336.