Sabhashya Tattvarthadhigam Sutram

Here's a comprehensive summary of the provided Jain text, "Sabhashya Tattvarthadhigam Sutram" by Thakurprasad Sharma, based on the provided pages:

Overall Purpose and Significance:

The text is a Hindi commentary and translation of the Tattvarthadhigam Sutra, originally composed by Acharya Umaswati. It is presented as a foundational text for Jain principles, aiming to systematically compile all Jain doctrines in a concise manner. The author, Thakurprasad Sharma, highlights its importance as a universally accepted scripture by both Digambara and Shvetambara Jain traditions, emphasizing the profound depth of its seemingly simple sutras.

Author and Publisher:

• Author of Commentary: Thakurprasad Sharma, a scholar of grammar.
• Author of Original Sutras: Acharya Umaswati (also known as Umaswami).
• Publisher: Paramshrut Prabhavak Mandal, Mumbai.
• Publication Context: The book was published by the Paramshrut Prabhavak Mandal to commemorate the late Shri Tejasi Nathu. A financial contribution was made by Shri Narsi Tejasi in memory of his father.

Core Jain Principles Covered (Based on the structure of the Tattvarthadhigam Sutra):

The summary outlines the content of the Tattvarthadhigam Sutra by chapters, following the widely accepted division of Jain philosophy into "seven realities" (Saptatattva) and the path to liberation.

• First Four Chapters: Focus on the nature of the Soul (Jiva).
• Fifth Chapter: Deals with Non-soul (Ajiva), specifically Pudgala (matter).
• Sixth and Seventh Chapters: Discuss Influx (Asrava), the causes of bondage.
• Eighth Chapter: Explains Bondage (Bandha), the results of karma.
• Ninth Chapter: Covers Stoppage (Samvara) of influx and Ablation (Nirjara) of karma.
• Tenth Chapter: Describes Liberation (Moksha), the ultimate goal.

Detailed Overview of the Content (Chapter-wise):

• Introduction (Utthanika):
  • The Tattvarthasutra, also known as "Tattvarthadhigam Moksha Shastra," is the main and highly revered Jain scripture.
  • It concisely collects all Jain principles, stating that no Jain doctrine is left out.
  • The author praises Umaswati's genius for encapsulating the "ocean of Tattvartha" into small sutras.
• Structure of the Sutras: The introduction explicitly mentions the distribution of topics:
  • Chapters 1-4: Jiva (Soul)
  • Chapter 5: Ajiva (Non-soul/Pudgala)
  • Chapters 6-7: Asrava (Influx)
  • Chapter 8: Bandha (Bondage)
  • Chapter 9: Samvara & Nirjara (Stoppage & Ablation)
  • Chapter 10: Moksha (Liberation)
• Universality and Commentaries: The text notes that both Digambara and Shvetambara traditions revere Umaswati and his work, leading to numerous commentaries and interpretations by scholars from both sects. A comprehensive list of prominent Digambara commentaries (e.g., Gandhahastimaha Bhashya, Sarvarthasiddhi, Rajavartika, Shrutasagar) and Shvetambara commentaries (e.g., Gajagandhahastimaha Bhashya, Siddhasena Divakara's commentary) is provided, highlighting the extensive scholarly attention given to this scripture.
• Author's Lineage and Life (Umaswati):
  • The text delves into the historical context of Umaswati, mentioning their presence in the Nandi Sangha of the Digambara tradition.
  • Details about Umaswati's life are presented, including their initiation at a young age, attainment of the Acharya pada (position), and a long period of teaching.
  • There is a discussion about the potential identity of Umaswati with Kundakundacharya, with the text concluding that strong evidence is lacking, though some similarities in names and practices are noted.
  • A story from a Karnatak commentary is recounted where Umaswati, initially a layman named Dvaipayan, composed the first sutra "Darshan Gyan Charitrani Moksha Margah." A muni (ascetic) corrected it to "Samyak Darshan Gyan Charitrani Moksha Margah," leading to Umaswati's decision to become an ascetic and complete the work under the guidance of that muni (implied to be Umaswati himself).
  • From the Shvetambara perspective, Umaswati is described as a knowledgeable scholar, a disciple of Ghoshnandikshraman, and the author of various other works, including Prashamrati and Yashodhar Charitra. Their birth in Nyagrodhikapur and composition in Kusumapur are mentioned.
• Differences in Sutra Texts: The text acknowledges that while the Tattvarthasutra is accepted by both traditions, there are variations in the sutra text (pathabheda) between the Digambara and Shvetambara versions, attributed to the desire of different schools to interpret concepts according to their own established views.
• The Commentary (Sabhashya Tattvarthadhigam):
  • The commentary itself is noted as being published by the Asiatic Society of Bengal in their Sanskrit Granth Series.
  • The decision to create a Hindi translation and commentary was made by the Paramshrut Prabhavak Mandal, recognizing the need for wider accessibility due to a perceived lack of Sanskrit knowledge in their community.
  • The author, Thakurprasad Sharma, acknowledges that while the commentary is by a scholar familiar with Jain principles, any potential errors due to his non-Jain background should be forgiven by readers, encouraging them to refer to the original text for correction.
  • A prayer is offered to the founders of the Paramshrut Prabhavak Mandal for their dedication to publishing Jain scriptures.

Key Philosophical Concepts Introduced Early On:

• Moksha Marga (Path to Liberation): Defined as the triad of Samyak Darshan (Right Faith), Samyak Gyan (Right Knowledge), and Samyak Charitra (Right Conduct). The text emphasizes that all three are essential, and the absence of any one renders the path incomplete.
• Samyak Darshan: Defined as faith in the true nature of reality. It's described as developing through natural inclination (Nisarga) or through learning and guidance (Adhigama).
• Tattvas (Realities): The foundational realities are listed as Jiva (Soul), Ajiva (Non-soul), Asrava (Influx), Bandha (Bondage), Samvara (Stoppage), Nirjara (Ablation), and Moksha (Liberation).
• Nixepas (Categories of Knowledge): The text introduces the four categories of knowledge through which these realities are understood: Nama (Name), Sthapana (Institution/Representation), Dravya (Substance/Real Entity), and Bhava (State/Condition).
• Pramana and Nay (Sources of Knowledge): It states that knowledge of these realities is gained through Pramanas (valid means of knowledge), which are divided into Paroksha (Indirect) and Pratyaksha (Direct), and Nayas (Perspectives), such as Naigama, Samgraha, Vyavahara, Riju-sutra, and Shabda.
• The Nature of Substance (Dravya): A substance is defined as that which possesses attributes (Guna) and undergoes modifications (Paryaya) and is eternal (Nitya). The text also notes the debate on whether 'Kala' (Time) is also a substance.
• The Nature of Soul (Jiva): The soul is characterized by Upayoga (Consciousness/Awareness), which is further divided into Gyan Upayoga (Knowledge-consciousness) and Darshan Upayoga (Perception-consciousness).
• Karma and Bondage: The text begins to explain the mechanism of karma, the role of passions (Kashayas), and the process of bondage.
• The Realms of Existence: Descriptions of hellish realms (Naraka), their locations, characteristics (pain, suffering, unfavorable environments), and inhabitants begin to be detailed. The hierarchy and differences between celestial realms (Deva) and their various types are also introduced.
• The Soul's Journey: The text explains the nature of birth (Sammurchana, Garbha, Upapata), the types of bodies, and the concept of karma and its role in the soul's transmigration.
• Tapas (Austerities): The text introduces both external (Bahya) and internal (Abhyantara) austerities as crucial for spiritual progress and karma destruction.
• The Path of Conduct (Charitra): The text outlines different stages of conduct, including Samayika, etc., leading to the highest state of Yatha-khyata Charitra.
• The Nature of Reality: The concept of 'Sat' (Existence) is defined by its inherent characteristics of creation (Utpatti), destruction (Vyaya), and permanence (Dhrouvya), emphasizing the anekanta (many-sidedness) of reality.

Overall Impression:

The provided pages represent the introductory and early chapters of a detailed commentary on a fundamental Jain scripture. It aims to systematically explain the core tenets of Jainism, providing both the original sutras and their elaborate explanation in Hindi, drawing upon the rich tradition of Jain scholarship. The commentary is meticulous, referencing various schools of thought and philosophical arguments within Jainism.