Tattvartha Sutra (with commentary)

by Vijay K. Jain | 2018 | 130,587 words | ISBN-10: 8193272625 | ISBN-13: 9788193272626

This page describes the range or the subject matter of omniscience (kevalajnana) which is verse 1.29 of the English translation of the Tattvartha Sutra which represents the essentials of Jainism and Jain dharma and deals with the basics on Karma, Cosmology, Ethics, Celestial beings and Liberation. The Tattvarthasutra is authorative among both Digambara and Shvetambara. This is verse 29 of the chapter Right Faith and Knowledge and includes an extensive commentary.

Verse 1.29 - The range or the subject matter of omniscience (kevalajñāna)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 1.29:

सर्वद्रव्यपर्यायेषु केवलस्य ॥ १.२९ ॥

sarvadravyaparyāyeṣu kevalasya || 1.29 ||

Omniscience (kevalajñāna) extends to all substances (dravya) and all their modes (paryāya) simultaneously. (29)

Hindi Anvayarth:

अन्वयार्थ: [केवलस्य] केवलज्ञान का विषय-सम्बन्ध [सर्वद्रव्य-पर्यायेषु] सर्व द्रव्य और उनकी सर्व पर्याय हैं, अर्थात् केवलज्ञान एक ही साथ सभी पदार्थों को और उनकी सभी पर्यायों को जानता है।

Anvayartha: [kevalasya] kevalajnana ka vishaya-sambandha [sarvadravya-paryayeshu] sarva dravya aura unaki sarva paryaya haim, arthat kevalajnana eka hi satha sabhi padarthom ko aura unaki sabhi paryayom ko janata hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

What is the range or the subject matter (viṣaya) of omniscience (kevalajñāna), mentioned last?

The attributive ‘sarva’–all–is added to both, ‘dravya’–substance, and ‘paryāya’–mode.

First the soul-substances (jīva dravya) are infinite-times-infinite (anantānanta). The forms of matter (pudgala dravya) are infinite-times-infinite of these. Atoms (aṇu) and molecules (skandha) are the divisions of matter. The medium of motion (dharma dravya), the medium of rest (adharma dravya) and the space (ākāśa dravya) are three. The substance of time (kāla dravya) is innumerable (asaṃkhyāta). Each of these substances has infinite-times-infinite modes (paryāya), extending through the past, the present and the future. There is nothing, either substance or mode, which does not come within the purview of omniscience (kevalajñāna). The fact that omniscience (kevalajñāna) encompasses all substances (dravya) and all modes (paryāya) highlights its boundless virtue.

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