Verse 1.7 - Another method of ascertaining knowledge (of seven categories)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.7:

निर्देशस्वामित्वसाधनाऽधिकरणस्थितिविधानतः ॥ १.७ ॥

nirdeśasvāmitvasādhanā'dhikaraṇasthitividhānataḥ || 1.7 ||

Knowledge of subjects like right faith (samyagdarśana) and soul, etc., is obtained by description–nirdeśa, ownership–svāmitva, cause–sādhana, substratum–adhikaraṇa, duration–sthiti, and division–vidhāna. (7)

Hindi Anvayarth:

अन्वयार्थ: [निर्देश स्वामित्व साधन अधिकरण स्थिति विधानतः] निर्देश, स्वामित्व, साधन, अधिकरण, स्थिति और विधान से भी सम्यग्दर्शनादि तथा जीवादिक तत्त्वों का अधिगम होता है।

Anvayartha: [nirdesha svamitva sadhana adhikarana sthiti vidhanatah] nirdesha, svamitva, sadhana, adhikarana, sthiti aura vidhana se bhi samyagdarshanadi tatha jivadika tattvom ka adhigama hota hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

One method of understanding the nature of the soul, etc., by pramāṇa and naya has been explained. Another method of ascertaining the soul, etc., is mentioned next.

The description of the nature (svarūpa) of a substance is nirdeśa. Svāmitva is ownership or lordship. Sādhana is the cause of origin. Adhikaraṇa is substratum. Sthiti is duration of existence of the substance. Vidhāna is division.

What is right faith (samyagdarśana)? The expression that it is faith in substances as these really are, is nirdeśa. Also, installation of right faith by name, etc., is nirdeśa.

Who is its possessor? Generally speaking, it is the soul. To particularize, one or more of the three types of right faith (samyagdarśana)–subsidential (aupaśamika), destructional (kṣāyika) and destruction-cum-subsidential (kṣāyopaśamika)–may be possessed by the infernal beings (nāraka), the humans (manuṣya), the plants and animals (tiryañca) and the celestial beings (deva). Only the potential (bhavya–capable of attaining liberation) souls can attain the three types of right faith (samyagdarśana); the non-potential (abhavya–not capable of attaining liberation) souls do not possess any. The details can be read from ‘Sarvārthasiddhi’, p. 16-18.

The cause of origin–sādhana–is of two kinds, internal and external. The subsidence, destruction, or destruction-cum-subsidence of faith-deluding (darśanamohanīya) karmas is the internal cause. In the first three infernal regions, right faith arises in some by recollection of past lives–jātismaraṇa, in others by listening to the Scripture–dharmaśravaṇa, and in yet others by endurance of pain. From the fourth up to the seventh, recollection of past lives and endurance of pain promote right faith. In case of animals, right faith arises in some by recollection of past lives, in some others by listening to the Scripture and in yet others by witnessing the idols of Lord Jina. In human beings also the same causes operate. In case of the celestial beings, right faith is promoted in some by the recollection of past lives, in some others by listening to the Scripture, in some others by witnessing the glory of Lord Jina and in yet others by the sight of the splendour and miraculous powers of other celestial beings. This applies to celestial beings below the Ānata kalpa. In case of the deva of Ānata, Prāṇata, Āraṇa and Acyuta kalpa only three causes, excluding the sight of magnificence of other celestial beings, operate. The deva of navagraiveyaka attain right faith by recollection of past lives or by listening to discourses on religion. The question of origin does not arise in case of higher celestial beings–those in anudiśa and anuttara vimāna–for they are born with right faith.

The substratum (adhikaraṇa) is of two kinds, internal and external. The soul which is the possessor of right faith is itself the internal substratum of right faith. The external substratum is the mobile-channel of the universe–trasanāḍī. How extensive is it? It is one rajju in diameter and fourteen rajju in length.

As regard duration (sthiti), the minimum and maximum duration of subsidential right faith is within one muhūrta (48 minutes). In case of mundane living beings, the minimum duration of right faith resulting from destruction is within one muhūrta and the maximum is thirty- three sāgaropama and two pūrvakoṭi less eight years and one antarmuhūrta. In case of the emancipated, it has a beginning but no end. The minimum duration of right faith arising from destruction-cum-subsidence is within one muhūrta, and the maximum is sixty-six sāgaropama.

As regard division (vidhāna), in general, right faith is one. From the point of view of its origin, it is of two kinds, namely, by own-nature (nisargaja) and by acquisition of knowledge (adhigamaja). It is of three kinds from the point of view of its divisions into subsidential, destructional and destruction-cum-subsidential. From the point of view of verbal nomenclature, it is of numerous kinds. It is of innumerable kinds on the basis of the believers. It is of infinite kinds on the basis of objects which have to be believed in.

These–description (nirdeśa) etc.–are to be similarly understood in case of knowledge and conduct, and substances like the soul and the non-soul, as per the Scripture.