Reality English Translation Of Sarvarthasiddhi

This document is the English translation of the Sarvarthasiddhi, a commentary on the Tattvarthasutra by Acharya Umaswami, originally written in Sanskrit by Pujyapada Acharya. The translation is by Prof. S.A. Jain and was published by Jwalamalini Trust, Madras, in 1992.

Key aspects of the book and its philosophical context:

• The Tattvarthasutra: Described as a "Jaina Bible," it is a foundational text in Jainism, considered an authoritative exposition of its philosophical doctrines and the path to liberation.
• The Sarvarthasiddhi: This is highlighted as the oldest extant commentary on the Tattvarthasutra, celebrated for its literary skill and masterly summary of Jain metaphysical and ethical tenets.
• Prof. S.A. Jain's Translation: The translation is praised for its lucidity, faithfulness to the original text (both literally and in spirit), and depth of thought. Prof. S.A. Jain dedicated 15 years to this monumental work.
• Jain Philosophy: The text emphasizes Jainism's "non-absolutistic attitude" or "Relative Pluralism," which reconciles seemingly extreme views such as permanence and momentariness, monism and pluralism, and identity and difference. It posits that "Being" and "Becoming" are not mutually incompatible.
• Path to Liberation: The core of Jain philosophy presented here is the "Mokshamarga" (path to liberation), which consists of Right Faith (Samyak Darshana), Right Knowledge (Samyak Jnana), and Right Conduct (Samyak Charitra). These three are presented as inseparable and together forming the path.
• Reality (Tattva): The text defines reality as consisting of seven categories: the soul (Jiva), the non-soul (Ajiva), influx (Asrava), bondage (Bandha), stoppage (Samvara), dissociation (Nirjara), and liberation (Moksha).
• Faith and Knowledge: The book delves into the nature of right faith and its causes, distinguishing between innate disposition and acquired knowledge. It categorizes knowledge into five types: sensory (Mati), scriptural (Shruta), clairvoyance (Avadhi), telepathy (Manahparyaya), and omniscience (Kevala). It also distinguishes between indirect and direct knowledge.
• The Soul (Jiva): The text explores the nature of the soul, characterized by consciousness (Upayoga). It discusses its various states, including transmigrating and liberated souls, and the five cycles of matter, space, time, incarnation, and thought.
• The Non-Living (Ajiva): This section details the five categories of non-soul substances: medium of motion (Dharma), medium of rest (Adharma), space (Akasa), matter (Pudgala), and time (Kala). It explains their functions, spatial extent, and the combination of atoms and molecules.
• Karma: The intricate doctrine of karma is a significant focus. The text explains influx (Asrava), bondage (Bandha) with its four types (nature, duration, fruition, space-bondage), stoppage (Samvara), and dissociation (Nirjara). It details the eight main types of karma and their numerous subtypes, including knowledge-obscuring, perception-obscuring, feeling-producing, deluding, life-determining, name-determining, status-determining, and obstructive karmas.
• Stoppage and Shedding of Karma: The text outlines the means to achieve stoppage of karma, including control (Gupti), carefulness (Samiti), virtues (Dharma), reflections (Anupreksha), conquest of afflictions (Parishaha), and conduct (Charitra). It emphasizes the role of penance (Tapas) in both stoppage and dissociation.
• Conduct: Five types of conduct are detailed: equanimity (Samayika), reinitiation (Chedopasthapana), purity of non-injury (Parihara-vishuddhi), conduct with subtle passions (Sukshma samparaya), and perfect conduct (Yathakhyata).
• Afflictions: The text meticulously lists and describes the twenty-two afflictions that ascetics must endure to progress spiritually and avoid deviating from the path. It discusses the stages of spiritual development where these afflictions occur and their karmic causes.
• Liberation: The ultimate goal, liberation (Moksha), is explained as the annihilation of all karmas through the absence of causes for bondage and the process of dissociation, achieved by destroying deluding, knowledge-obscuring, perception-obscuring, and obstructive karmas. The nature of the liberated soul and its characteristics like infinite faith, knowledge, perception, and energy are also discussed.

The publication of this translation by the Jwalamalini Trust aims to make this crucial Jain work accessible to the English-reading public, contributing significantly to Jaina literature in English and promoting a sound understanding of Jain dharma and philosophy. The publisher notes that the work is non-copyrighted for reproduction, provided it remains true to the original.