Tattvartha Part 01 Sthanakvasi Gujarati - Book Summary

Based on the provided text, here's a comprehensive summary in English of the Jain text "Tattvartha Part 01 Sthanakvasi Gujarati" by Ghasilal Maharaj:

This text is the first part of the Gujarati translation of the Tattvartha Sutra, accompanied by the commentary "Deepika-Niyukti Vyakhyan" by Ghasilal Maharaj. The publication is by A. B. Shwetambar Sthanakvasi Jain Shastroddhar Samiti.

Key aspects covered in the provided pages (primarily focused on the introductory and early explanatory sections of the Tattvartha Sutra):

Mangalacharan (Page 1): The text begins with the traditional Jain invocation, "Namo Arihantanam, Namo Siddhanam, Namo Ayariyanam, Namo Uvajjhayanam, Namo Loe Savva Sahunam. Eso Panch Namukkaro Savva Pavappanasano, Mangalanam Cha Savvesi Padhamam Havai Mangalam." This is a five-fold salutation that destroys all sins and is the foremost auspiciousness of all auspicious things.
Publication and Dedication (Pages 2-5):
- Author: Pujya Acharya Shri Ghanshilalji Maharaj.
- Commentary: Virachit Deepika-Niyukti Vyakhya.
- Publisher: Shri Akhil Bharat Shwetambar Sthanakvasi Jain Shastraddhara Samiti, Rajkot.
- Support: Financial assistance was provided by Shri Chandr P. Doshi (Ph.D.) for the Jinagam Prakashan Yojana, and by Labhuben, wife of the late Doshipad Mulji Bhraturaaj, a resident of Rajkot.
- Details: The first edition was 1000 copies. Published in Vir Samvat 2499, Vikram Samvat 2029, and Gregorian year 1973. The price was Rs. 35.
- Poem: A verse expresses the author's hope that the work will bring recognition and that others will be inspired by its essence, acknowledging the vastness of time and earth.
Instructions for Swadhyay (Self-Study) and Astadhyaya (Page 6-10):
- Timings: The original text (Mulpath) should be studied during the first and fourth quarters of the day and night.
- Prohibited Times: Swadhyay is prohibited during Ushakaal (dawn), Sandhyakal (twilight), noon, and midnight for two 'ghadi' (48 minutes). This also applies to the 24 minutes before sunrise and 24 minutes after sunrise.
- Women's Restrictions: Women observing monthly periods should not study or be present during the study. Reading should be done in rooms where such women are not present.
- 32 Astadhyaya Occasions (Times of Not Studying): These are categorized into two main groups:
  - 10 Astadhyayas related to the Sky (Page 6-7, 8-9): These include events like meteor showers (Ulkapata), directional fire (Digdah), thunderous clouds (Garjarav), divine roaring (Nirghat), lightning (Vidyut), Yapak (specific twilight conditions), Yakshadipt (light from a direction), and fog (Dhūmikā Krishn & Mahikā Shveta), and dust storms (Rajodghat).
  - 10 Astadhyayas related to the Physical Body (Page 7, 9-10): These include seeing bones/flesh/blood that haven't burned or washed away, a broken egg, excrement/urine (visible or foul-smelling), cremation grounds (within 100 cubits), lunar eclipse (8-12 Muhurtas), solar eclipse (12-16 Muhurtas), royal upheaval (Rajavyudgat – wars or unrest), falls (death of royalty/important person until cremation/succession), and fallen bodies (Panch-Indriya Jiva's dead body within 100 cubits of the Upshray).
  - Four Festivals and Four Pratipada: Studying is also prohibited during the full moon of Ashadh (Bhoot Mahotsav), Ashwin (Indriya Mahotsav), Kartik (Skandh Mahotsav), Chaitra (Yaksha Mahotsav), and the four following Krishna Paksha Pratipadas (first day of the lunar fortnight). This amounts to eight days of prohibited study.
  - Morning/Evening Redness & Mid-day/Midnight: Redness in directions during sunrise/sunset prohibits study for one ghadi before and after. Mid-day and mid-night also have a prohibition of one ghadi before and after.
- Important Note: These Astadhyaya rules are for the Mulpath (original Sanskrit/Prakrit text) and not for translations (Gujarati, Hindi, etc.). Respect and adherence to elders' or gurus' wishes are paramount.
Summary of Navatattva (Nine Realities) from the Text (Pages 15-18, 19-28): The text elaborates on the fundamental Jain principles of Navatattva, as discussed in the Tattvartha Sutra and supported by other scriptures like Sthananga and Uttaradhyayana.
- The Nine Realities: Jiva (Soul), Ajiva (Non-soul), Bandha (Bondage), Punya (Merit), Papa (Demerit), Asrava (Influx of Karma), Samvara (Stoppage of Asrava), Nirjara (Shedding of Karma), and Moksha (Liberation).
- Jiva (Soul): Defined by 'Upayoga' (consciousness/awareness). It is formless, exists in various life-forms (Jivas), and is characterized by consciousness, knowledge, and perception. It can be formless (Amurta). The text touches upon different types of Jivas (Jiva by Dravya and Bhava, Sansari and Mukta, Trasa and Sthavara, Sukshma and Badara, Pariyapti and Apariyapti, Samanaska and Amanaska). It also introduces different classifications like Namanjiva, Sthapanajiva, Dravyajiva, and Bhavajiva.
- Ajiva (Non-soul): Lacks consciousness. Includes Dharma (medium of motion), Adharma (medium of rest), Akasha (space), Kala (time), and Pudgala (matter).
- Bandha (Bondage): The union of Jiva with Karmic matter (Pudgala).
- Punya (Merit): Actions that lead to good karma.
- Papa (Demerit): Actions that lead to bad karma.
- Asrava (Influx): The cause of karma entering the soul, often through activities like harm to living beings.
- Samvara (Stoppage): The act of stopping the influx of karma through disciplines like Gupti (control of mind, speech, body) and Samiti (careful conduct).
- Nirjara (Shedding): The process of shedding accumulated karma through austerities (tapa) and self-discipline.
- Moksha (Liberation): The state of complete freedom from karma and the cycle of rebirth, leading to eternal bliss and omniscience.
Detailed Explanation of Jiva (Soul) (Pages 11-28):
- Definition: Characterized by Upayoga (consciousness/activity).
- Upayoga: Two types: Sakara (with form/specific knowledge) and Anagara (formless/general perception). Sakara leads to Jnana (knowledge) and Anagara leads to Darshana (perception).
- Six Types of Jivas: Punya (merit) and Papa (demerit) lead to different types of Jivas.
- Two Types of Jivas: Sansari (world-bound) and Mukta (liberated).
- Types of Sansari Jivas:
  - By Mind: Samanaska (with mind) and Amanaska (without mind).
  - By Life Forms: Trasa (mobile, 2-5 senses) and Sthavara (immobile, 1 sense - earth, water, fire, air, plants).
  - By Perception: Sukshma (subtle) and Badara (gross).
  - By Purity/Karma Influence: Pariyapti (fully developed) and Apariyapti (underdeveloped).
- Types of Consciousness (Upayoga): Classified into eight types of Jnana (Mati, Sruta, Avadhi, Manahparyav, Kevala) and its wrong forms (Mithya, Sruta-mithya, Vibhanga), and four types of Darshana (Chakshu, Achakshu, Avadhi, Kevala).
- Namajiva, Sthapanajiva, Dravyajiva, Bhavajiva: These are discussed in terms of their nature and significance.
- Karma-Vargana: The subtle matter that binds the soul.
The Six Livas (Bhava) of the Soul (Pages 32-36):
- Audayika (due to fruition of karma).
- Aupashamika (due to subsidence of karma).
- Kshayika (due to eradication of karma).
- Mishra (Kshayopashamika - due to subsidence and eradication of karma).
- Parināmika (natural state of the soul).
- Sannipātika (combination of various bhavas).
Number of Substances (Dravya) (Pages 80-88): The text discusses the six substances: Jiva, Ajiva, Dharma, Adharma, Akasha, Kala, and Pudgala. Pudgala is emphasized as being 'Rūpi' (having form, colour, taste, smell, touch).
Nature of Substances (Pages 88-110):
- Dharmāstikāya, Adharmāstikāya, Akāśāstikāya, Kāla, Pudgala, Jiva: These are the six substances.
- Immutability and Formlessness: Dharma, Adharma, Akasha, Kala, and Jiva are formless (Amurta). Pudgala is form-possessing (Murta).
- Immutability (Nitya): All substances are eternal in their essence.
- Perception (Pradesha): Discusses the infinite, countless, and enumerable pradeshas (smallest units of space occupied) of Jiva, Ajiva, Dharma, Adharma, Akasha, and Kala, and the varying pradeshas of Pudgala (from one to infinite).
- Lokakasha vs. Alokakasha: Space is divided into Lokakasha (where substances exist) and Alokakasha (void space).
Cause of Motion and Rest (Pages 110-113):
- Dharma Dravya: The principle that enables motion.
- Adharma Dravya: The principle that enables rest.
- Akasha: Provides space for all substances to exist.
Pudgala (Matter) (Pages 113-128):
- Definition: Matter is defined by its qualities of 'Pūran' (filling) and 'Galana' (releasing).
- Attributes: Possesses form, taste, smell, and touch.
- Types: Classified into Paramāṇu (indivisible, smallest particles) and Skandha (aggregates of paramāṇus).
- Bondage (Bandha): The process by which karmic matter (Pudgala) attaches to the soul, influenced by passions (Kashaya) and activities (Yoga).
- Subtle vs. Gross: Pudgala can manifest in subtle and gross forms.
- Examples: Sound, darkness, light, shadow, heat, cold, bondage, subtlety, grossness, and shape are mentioned as manifestations of Pudgala.
Kāla (Time) (Pages 128-137):
- Nature: Described as an independent substance that causes changes (origin, decay, continuity). It is the underlying cause for concepts like older/younger, before/after.
- Universality: While its manifest forms (like days, months, years) are observed in the human world, its actual nature is subtle and pervasive.
Karma: The text begins to introduce the concept of karma, mentioning the eight main types: Jnanaavaran (knowledge-obscuring), Darshanavaran (perception-obscuring), Vedaniya (feeling-producing), Mohaniya (delusion-producing), Ayushya (life-span determining), Nama (name/form), Gotra (species/lineage), and Antaraya (obstacle-creating). It starts detailing the sub-types within these categories, particularly focusing on Mohaniya karma and its 28 types and Namakarma's 42 types.
Punishment for Sins (Page 231-235): The text outlines the severe consequences of sins like violence, falsehood, theft, unchastity, and greed, including suffering in hellish realms and rebirth in lower forms of life. It emphasizes the importance of compassion and detachment.
Devas (Gods) (Pages 242-266):
- Types: Classified into four main categories: Bhavanpati (terrestrial beings), Vyantar (intermediate beings), Jyotishka (luminous beings), and Vaimanika (celestial beings residing in Vimanas).
- Vimanas: Further classified into Kalpavasin (residing in Kalpas, 12 types) and Kalatita (residing beyond Kalpas, 14 types - 9 Graiveyaka and 5 Anuttar).
- Deities' Nature: Their lives are characterized by bliss, subtle bodies, subtle subtle bodies, and limited desires. They are subject to karma but are generally virtuous. Their lifespan is determined by karma.

The provided text covers the foundational concepts of Jainism, starting with the auspicious invocation, followed by an introduction to the publisher and author, and then delving into the principles of Navatattva, with a significant focus on the Jiva tattva and its various classifications, as well as introducing the Ajiva substances and the concept of Karma. The detailed explanation of 'Asthyaya' (prohibited study times) highlights the emphasis on discipline and reverence in Jain practices. The text appears to be a foundational text within the Sthanakvasi tradition, aiming to explain the Tattvartha Sutra in Gujarati.