Mokshshastra - Book Summary | JainGPT

Here's a comprehensive summary of the Jain text "Mokshshastra" by Pandit Chhotelal, based on the provided pages:

Title: Mokshshastra (also known as Tattvarthasutra) Author (Language Commentary): Pandit Chhotelal Original Author (Tattvarthasutra): Acharya Umaswami Publisher: Jain Bharti Bhavan Publication Year: Vira Nirvana Samvat 2439 (1912 CE)

Overall Purpose and Significance: This book is a Hindi rendering and commentary in verse of the highly revered Jain scripture, Tattvarthasutra (Mokshshastra). The preface highlights that Tattvarthasutra is considered a concise yet profound summary of the entire Jain Agama, likened to putting the ocean into a small pot. While numerous Sanskrit commentaries exist, they are inaccessible to those without Sanskrit knowledge. This translation by Pandit Chhotelal aims to make the essence of the Tattvarthasutra accessible to the common Hindi-speaking populace through a verse form that retains the original meaning. It is presented as a text suitable for daily recitation and widespread propagation within the Jain community.

Key Themes and Content Summarized Chapter-by-Chapter (based on the provided text):

Chapter 1: On the Attainment of Tattvas (Principles)

Core Message: This chapter, like the original Tattvarthasutra, begins by identifying the path to liberation (Moksha) as Right Faith, Right Knowledge, and Right Conduct (Samyaagdarsan, Samyakgnyan, Samyakcharitra).
Right Faith (Samyaagdarsan): Defined as firm belief in the true nature of reality (Tattvas). It is attained naturally (nisarga) or through guidance from enlightened beings (adhigama).
The Seven Tattvas: The fundamental principles are enumerated as Soul (Jiva), Non-Soul (Ajiva), Influx of Karma (Asrava), Bondage of Karma (Bandha), Stoppage of Karma (Samvara), Shedding of Karma (Nirjara), and Liberation (Moksha).
Knowledge (Gnyan): Distinguishes between indirect (paroksha) knowledge and direct (pratyaksha) knowledge.
- Indirect Knowledge: Moti (intellect) and Shruta (scriptural knowledge).
- Direct Knowledge: Avadhi (clairvoyance), Manahparyaya (telepathy), and Kevala (omniscience).
Facets of Knowledge: Details the process of intellectual knowledge (Mati Gnyan) through stages like Avagraha (reception), Isha (inquiry), Avaya (analysis), and Dharana (retention).
Nayas (Standpoints): Introduces the different logical standpoints or perspectives used to understand reality, such as Naigama, Sangraha, Vyavahara, Rju-sutra, Shabda, Samabhiruddha, and Evambhuta.

Chapter 2: On the Souls and Bodies

Jiva (Soul) and its States: Discusses the soul's various states (Bhavas) like Aupashamika, Kshayika, Mishr, Audayika, and Parinamika.
Soul's Attributes: Focuses on the soul's characteristic attribute of "Upayoga" (consciousness, application).
Sentient and Non-Sentient Beings: Differentiates between souls that are part of the cycle of birth and death (Samsarin) and those that are liberated (Siddha).
Classification of Souls: Details the classification of souls based on their senses:
- One-sensed (Ekendriya) beings: Earth-bodied, water-bodied, fire-bodied, air-bodied, and plant-bodied (Sthavara).
- Two-sensed, three-sensed, four-sensed, and five-sensed beings (Tras).
Five Senses: Enumerates the five sense organs (Indriyas) and their functions.
Types of Birth and Bodies: Explains different modes of birth (Sammurchhana, Garbha, Upapada) and the types of bodies (Oudarika, Vaikriyika, Aharka, Taijasa, Karmana).
The Four States of Existence: Mentions the existence of beings in hellish realms (Narak), animals/transient beings (Tiryanch), humans (Manushya), and celestial beings (Deva).

Chapter 3: On the Hellish Realms (Narakas)

Structure of the Lower Worlds: Describes the seven hellish realms (Narakas), starting from Ratna (jewel) to Mahatamah (great darkness), with their specific characteristics and the types of beings inhabiting them.
Dwellings (Bilas): Details the number of subterranean dwellings within each hellish realm.
Suffering and Lifespans: Explains the intense suffering, miserable dispositions, and the lifespans of the hellish beings, measured in Sagaropamas (a very long unit of time).
Geography: Introduces the concept of continents (Dvipas) and oceans (Samudras), mentioning Jambudvipa and its central Meru Mountain.
Regions and Rivers: Describes the various regions (Kshetras) within Jambudvipa and the major rivers that flow through them.
Mountains: Details the prominent mountain ranges (Varshadhar Parvatas) and their composition.
Lakes and Lotuses: Mentions the lakes (Hradas) and lotuses situated upon the mountain ranges.
Divine Beings: Briefly touches upon the celestial beings residing in these regions.
Rivers: Describes the famous rivers like Ganga, Sindhu, etc., and their characteristics.

Chapter 4: On Celestial Beings (Devas)

Types of Celestial Beings: Discusses the four types of celestial beings: Bhavanavasis, Vyantaras, Jyotishkas, and Vaimanikas.
Bhavanavasis: Describes their dwelling places, lifespans, and categories.
Vyantaras: Details their various classes and characteristics.
Jyotishkas: Explains the celestial luminaries (Sun, Moon, stars) and their movements.
Vaimanikas: Focuses on the Vaimanika heavens, their layered structure, and the lifespans and experiences of their inhabitants. It mentions the various classes of celestial beings within these heavens, including Indras, Samanikas, Trayastrimshas, etc.
Lifespans and Attributes: Discusses the extended lifespans, superior bliss, luminosity, and finer senses of celestial beings compared to humans.
Loukāntikas: Mentions the Loukāntikas, who are celestial beings who achieve liberation without extensive struggle.

Chapter 5: On Non-Living Substances (Ajiva)

The Five Ajiva Substances: Identifies the non-living substances: Dharma (Principle of Motion), Adharma (Principle of Rest), Akasha (Space), Pudgala (Matter), and Kala (Time).
Attributes of Substances: Explains the fundamental attributes of each substance:
- Dharma, Adharma, Akasha: Are formless, immobile, and occupy the entire space of the universe. Dharma and Adharma are essential for motion and rest, respectively, and are infinite in their scope. Akasha provides space for all substances.
- Pudgala (Matter): Is the only substantial, form-giving substance, possessing qualities like touch, taste, smell, and color. It exists in the form of atoms (Anu) and aggregates (Skandha).
- Kala (Time): Is a substance that accounts for change and temporal processes, existing as moments.
Interactions and Properties: Discusses how substances interact and their various properties, such as the subtle and gross forms of matter, sound, union, separation, and the nature of bondage (Bandha) due to qualities like viscosity and dryness.

Chapter 6: On Karma and Its Effects (Bandha)

Causes of Karma (Bandha Hetavaḥ): Identifies the root causes of karmic influx and bondage: Mithya-darshana (false faith), Avirati (lack of restraint), Pramada (negligence), Kashaya (passions), and Yoga (activities of mind, speech, and body).
Types of Karma: Briefly touches upon the eight categories of karmic substances that the soul binds: Jnanavarana (knowledge-obscuring), Darshanavarana (perception-obscuring), Vedaniya (feeling-producing), Mohaniya (delusion-producing), Ayush (lifespan), Nama (name/body-making), Gotra (status/lineage), and Antaraya (obstruction).
Nature of Bandha: Explains that the soul, due to its passions, attracts and binds karmic particles.
Karma Categories: Details the specific sub-categories within each of the eight karmas, such as the five types of knowledge-obscuring karma, nine types of perception-obscuring karma, etc.
Lifespans and Other Karma: Discusses the four types of lifespan karma, and the numerous classifications within name, gotra, and the five types of obstruction karma.
Duration and Intensity: Mentions that the duration (Sthiti) and intensity (Anubhava) of karma are determined by the nature of the passions and the activities.

Chapter 7: On Renunciation and Restraint (Virati and Samvara)

The Five Vows (Maha-vratas): Details the five great vows that are the foundation of monkhood: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession).
Minor Vows (Anu-vratas): Explains the lesser vows for householders.
Principles of Restraint (Samvara): Discusses the practices that lead to the stoppage of karma, including the threefold restraint (Gupti) of mind, speech, and body, and the five types of careful conduct (Samiti).
The Five Samitis: Detailed explanations of Irya Samiti (careful walking), Bhasha Samiti (careful speech), Eshana Samiti (careful begging/eating), Adana-Niskhepana Samiti (careful handling of objects), and Utsarga Samiti (careful disposal of waste).
The Five Bhavanas (Meditations/Attitudes): Describes the supporting attitudes for the vows, such as Maitri (friendliness), Pramoda (joy in the virtues of others), Karuna (compassion for the suffering), and Madhyastha (equanimity).
Austerities (Tapas): Introduces the concept of austerities as a means to shed karma and attain liberation.

Chapter 8: On Shedding Karma and Liberation (Nirjara and Moksha)

Nirjara (Shedding of Karma): Explains that through various spiritual practices and austerities, karma can be shed.
Tapas (Austerities): Differentiates between external austerities (Bahya Tapas) and internal austerities (Abhyantara Tapas).
- External Austerities: Fasting, moderate eating, selective begging, renunciation of tastes, living in solitude, and enduring physical hardship.
- Internal Austerities: Penance (Prayashchitta), humility (Vinaya), service to the distressed (Vaiyavruttya), studying scriptures (Svādhyāya), detachment (Vyutsarga), and meditation (Dhyāna).
Samvara and Nirjara Practices: Reaffirms that practices like Gupti, Samiti, Dharma, Anupreksha (contemplations), and overcoming hardships (Parishaha) lead to both Samvara and Nirjara.
The 22 Parishahas (Hardships to Endure): Lists the 22 types of hardships that ascetics must endure with equanimity.
Meditation (Dhyāna): Describes the four types of meditation: Arta (sorrowful), Raudra (fierce), Dharma (religious/righteous), and Shukla (pure/white). Shukla meditation is the highest and leads to liberation.
Karma Annihilation: Explains that the shedding of all karmas is achieved through the complete eradication of their causes.
Moksha (Liberation): Defines Moksha as the complete cessation of all karmas, leading to the soul's liberation from the cycle of birth and death, residing in eternal bliss.

Specific Contributions of Pandit Chhotelal's Commentary:

Verse Form: The primary contribution is the rendition of the complex philosophical concepts of Tattvarthasutra into Hindi verses (Chhappaya, Doha, Chaupai, Savaiya, etc.). This makes the teachings more accessible and memorable.
Clarity and Simplicity: The language is intended to be understandable to a broad audience, avoiding overly technical or Sanskritized terminology where possible.
Preservation of Meaning: Despite the translation into verse, the commentary aims to faithfully represent the core meanings and doctrines of the original Tattvarthasutra.
Accessibility: The goal is to promote the study and practice of Jain philosophy by bridging the language barrier.

In essence, this "Mokshshastra" by Pandit Chhotelal serves as a devotional and educational bridge, bringing the profound teachings of Acharya Umaswami's Tattvarthasutra to a wider audience through the medium of accessible Hindi poetry.