Verse 8.24 - Description of space-bondage (pradeśa-bandha)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 8.24:

नामप्रत्ययाः सर्वतो योगविशेषात्सूक्ष्मैकक्षेत्रावगाहस्थिताः सर्वात्मप्रदेशेष्वनन्तानन्तप्रदेशाः ॥ ८.२४ ॥

nāmapratyayāḥ sarvato yogaviśeṣātsūkṣmaikakṣetrāvagāhasthitāḥ sarvātmapradeśeṣvanantānantapradeśāḥ || 8.24 ||

The subtle (sūkṣma), infinite-times-infinite (anantānanta), stationary (sthitāḥ) atoms–pudgala paramāṇu–fit to be transformed into karmas, as indicated by the names of the karmas, pervade the entire space-points (pradeśa) of the individual soul in every birth. And these are absorbed every instant by the soul because of its activity (yoga). (24)

Hindi Anvayarth:

अन्वयार्थ: [नामप्रत्ययाः] ज्ञानावरणादि कर्म प्रकृतियों का कारण, [सर्वतः] सर्व तरफ से अर्थात् समस्त भावों में [योगविशेषात्] योग विशेष से [सूक्ष्मैकक्षेत्रवगाहस्थिताः] सूक्ष्म, एकक्षेत्रावगाहरूप स्थित [सर्वात्मप्रदेशेषु] और सर्व आत्मप्रदेशों में [अनन्तानन्तप्रदेशाः] जो कर्म पुद्गल के अनन्तानन्त प्रदेश हैं सो प्रदेशबन्ध है।

Anvayartha: [namapratyayah] jnanavaranadi karma prakritiyom ka karana, [sarvatah] sarva tarapha se arthat samasta bhavom mem [yogavisheshat] yoga vishesha se [sukshmaikakshetravagahasthitah] sukshma, ekakshetravagaharupa sthita [sarvatmapradesheshu] aura sarva atmapradeshom mem [anantanantapradeshah] jo karma pudgala ke anantananta pradesha haim so pradeshabandha hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

Fruition-bondage (anubhavabandha) has been described. Now space-bondage (pradeśabandha) must be described. In describing it these points must be indicated. What are its causes? When does it occur? How does it occur? What is its nature? Where does it occur? What is its transformation? The next sūtra proceeds to give particulars in the order in which the questions are put.

The phrase ‘nāmapratyayaḥ’ [nāmapratyaya] means the species of karmas as indicated by the names. It has been said that the nature of karmas is according to their names (sūtra 8-22). So the word ‘name’ encompasses all species of karmas. ‘Sarvataḥ’ means in all births. In case of every soul infinite births have gone by or have taken place in the past. And in the future there will be numerable, innumerable or infinite-times-infinite births. The phrase ‘yogaviśeṣāt’ is intended to indicate that owing to activity (yoga), the matter is absorbed in form of karma. The word ‘sukṣma’ indicates that the matter capable of being absorbed as karmas is subtle and not gross. The phrase ‘ekakṣetrāvagāha’ means pervading the same extent of space as occupied by the individual soul. The term ‘sthitāḥ’ means stationary. This term is intended to indicate that the forms of karmic matter are stationary and not moving. ‘Sarvātmapradeśeṣu’ is intended to indicate the substratum. It means that the forms of karmic matter pervade the entire extent of space of the individual soul. This indicates that karmic particles do not pervade only one, two, etc., space-points (pradeśa) of the soul. These particles pervade the entire space-points of the soul, in all directions, upper, lower and horizontal. The extent of these particles of matter is infinite-times-infinite space-points, and the specific mention of it is intended to exclude other quantities and declare that it is not numerable, innumerable or infinite space-points. The molecules of karmic matter are infinitefold of the number of the non-potential souls (abhavya) and one/infinite of the number of the liberated souls (the Siddha) and occupy one/innumerable part of the ghanāṅgula.

These are of varied duration; of one, two, three, four, numerable and innumerable instants. These particles are characterized by five colours, five tastes, two odours, and four kinds of touch and are fit to be turned into the eight species of karmas. Owing to the activity (yoga) of the soul these are bound with the soul. Thus space-bondage (pradeśabandha) must be understood in brief.