Tattvartha Sutra

Here is a comprehensive summary of the Tattvartha Sutra, based on the provided Hindi translation and excerpts:

The Tattvartha Sutra (literally, "The Essence of Reality") is a foundational Jain text attributed to Acharya Umaswati. It aims to systematically present the core principles of Jainism in a concise and accessible manner. The provided text offers a Hindi translation and commentary.

Book Overview and Publisher: The book is titled "Tattvartha Sutra" and is attributed to Akhileshmuni. It is published by Sanmati Gyan Pith in Agra. The text indicates that this is the fifth edition, first published in 1957, suggesting its enduring popularity and importance. The preface highlights the book's profoundness despite its brevity and the extensive scholarly work done on it by Jain scholars. It also mentions the aim to provide a clear, pure original text with a Hindi meaning for those who wish to study or memorize it.

Key Themes and Chapters Summarized:

The Tattvartha Sutra is divided into ten chapters, each delving into fundamental Jain doctrines. The provided text offers summaries of the first five chapters and parts of the sixth, seventh, eighth, ninth, and tenth.

Chapter 1: The Path to Liberation (Moksha)

• Moksha Marga: The path to liberation (Moksha) consists of Right Faith (Samyakdarshan), Right Knowledge (Samyakgyan), and Right Conduct (Samyakcharitra).
• Sapt Tattva (Seven Realities): These are the fundamental categories of existence: Jiva (soul), Ajiva (non-soul), Asrava (influx of karma), Bandha (bondage of karma), Samvara (cessation of influx), Nirjara (shedding of karma), and Moksha (liberation).
• Nyak & Pramana: Knowledge of these realities is gained through Pramanas (means of valid knowledge) and Nyak (standpoints or partial views). Pramana grasps the entirety of an object, while Nyak grasps a partial aspect.
• Five Types of Knowledge (Gyan): Mati (sensory knowledge), Shruta (scriptural knowledge), Avadhi (clairvoyance), Manahparyaya (telepathy), and Kevala (omniscience).
• Types of Knowledge: Mati and Shruta are indirect (paroksha), while Avadhi, Manahparyaya, and Kevala are direct (pratyaksha).
• Mati Gyan: This knowledge has four stages: Avagraha (initial perception), Isha (inquiry), Avaya (determining perception), and Dharana (retention).
• Shruta Gyan: This follows Mati Gyan and has various classifications.
• Avadhi Gyan: This can be of two types: Bhavapratyaya (birth-based) and Kshayo-pashamajanya (developed through the destruction and subsidence of karmic matter).
• Manahparyaya Gyan: This is divided into Rujumati (straightforward thought) and Vipulamati (complex thought).
• Keval Gyan: This is the highest form of knowledge, omniscient.
• Extent of Knowledge: Mati and Shruta operate on all substances in their perceptible states. Avadhi operates on subtle, physical substances. Manahparyaya operates on the thoughts of others. Kevala operates on all substances and all states simultaneously.
• Nyak: The text also introduces the five Nyaks: Naigama, Samgraha, Vyavahara, Rujusutra, Shabda (Samabhirudha and Evam-bhuta).

Chapter 2: States of the Soul (Bhava)

• Five Bhava (States): The soul experiences five states: Aupashamika (subsidence of karma), Kshayaika (destruction of karma), Mishra (a combination of both), Audayika (maturation of karma), and Parinamika (natural/eternal).
• Classifications of Bhava: These states have various sub-classifications (two, nine, eighteen, twenty-one, and three, respectively).
• Jiva (Soul): The soul is characterized by 'Upayoga' (consciousness or use).
• Types of Jiva: Souls are classified as Samsarin (those in the cycle of birth and death) and Mukta (liberated).
• Samsarin Jiva: Further divided into Trasa (mobile, with two or more senses) and Sthavara (immobile, with one sense).
• Indriyas (Sense Organs): The five sense organs are touch, taste, smell, sight, and hearing. These have corresponding objects.
• Body Types: The text mentions five types of bodies: Audarika (gross physical), Vaikriya (transformable), Aharaaka (absorptive), Taijasa (luminous), and Karmana (karmic).

Chapter 3: The World System (Loka)

• Jaina Cosmology: This chapter describes the structure of the universe according to Jainism.
• Naraka Bhumi (Hell Realms): The seven hell realms (Ratnaprabha, Sharkaraprahba, Valukaprabha, Panka, Dhuma, Tama, Mahatama) are described, along with the durations of beings residing there.
• Dvipa-Samudra (Islands and Oceans): The text details the arrangement of continents (Dvipas) and oceans (Samudras), starting with Jambu Dvipa and Lavanoda Samudra.
• Jambudvipa: The central continent with Mount Meru at its center.
• Karmabhumi: Regions where humans undertake strenuous efforts for spiritual progress. Devakuru and Uttarakuru are considered non-karmabhumi.
• Lifespans: The lifespans of beings in different realms are discussed.

Chapter 4: Deities (Deva)

• Four Classes of Deities: Bhavanavasi (residential), Vyantara (interstitial), Jyotishka (celestial bodies), and Vaimanika (celestial mansions).
• Deities' Characteristics: Their lifespan, radiance, bliss, purity of lishya (subtle matter colors), senses, and extent of Avadhi knowledge are discussed.
• Bhavanavasi: Ten types of deities are listed, residing in various celestial structures.
• Vyantara: Eight types of deities are listed.
• Jyotishka: Five types, including Sun, Moon, planets, and stars. They are described as moving in orbits around Mount Meru and responsible for time divisions.
• Vaimanika: These deities reside in celestial mansions (Vimanas) and are divided into Kalpopapanna (those born in Kalpa heavens) and Kalpa-atita (those beyond the Kalpas).
• Heavenly Realms: The text enumerates the twelve Kalpa heavens (Saudharma, Aishana, etc.) and the upper realms of Graiveyaka and Anuttara Vimanas, including Sarvarthasiddhi.
• Lashya in Heavens: Specific colors of Lishya (Pita, Padma, Shukla) are associated with different heavenly realms.
• Lokantika Devas: These are celestial beings residing at the end of the Brahmana heaven.

Chapter 5: Non-Soul Substances (Ajiva Kaya)

• Four Ajiva Substances: Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Pudgala (matter).
• Five Dravyā (Substances): Including Jiva (soul) as the fifth substance.
• Attributes of Ajiva: These substances are eternal, unchanging in number, and mostly formless (Akasha, Dharma, Adharma). Pudgala is formless in its atomic state but can be formed into various shapes.
• Number of Constituent Parts (Pradesha): Dharma and Adharma have infinite parts, Akasha has infinite parts (lokakasha has countless), and Pudgala can have finite, infinite, or infinite parts.
• Interactions and Functions:
  • Dharma facilitates motion.
  • Adharma facilitates rest.
  • Akasha provides space for all substances.
  • Pudgala manifests as touch, taste, smell, color, sound, subtle/gross form, darkness, light, etc.
• Karma and Pudgala: Karmic particles are a form of Pudgala, binding to the soul due to its passions and activities.
• Bondage (Bandha): Occurs due to the slimy (snigdha) and rough (ruksha) nature of karmic matter.
• Time (Kala): Considered by some as a substance, it is eternal and infinite in duration.

Partial Summaries of Other Chapters:

• Chapter 6: Influx of Karma (Asrava):

  • Asrava: The inflow of karmic matter into the soul, caused by body, speech, and mind activities (Yoga).
  • Types of Asrava: Shubha (auspicious) leading to Punya (merit) and Ashubha (inauspicious) leading to Papa (demerit).
  • Causes of Bondage: The text details various causes for the bondage of different types of karma (Jnana-avarana, Darshana-avarana, Vedaniya, Mohaniya, Ayushya, Nama, Gotra, Antaraya) based on passions, activities, and actions.

• Chapter 7: Cessation of Influx (Samvara) and Shedding of Karma (Nirjara):

  • Samvara: The stoppage of karmic inflow.
  • Nirjara: The shedding or elimination of accumulated karma.
  • Means to Samvara: Gupti (restraint of senses and mind), Samiti (carefulness in activities), Dharma (virtuous conduct), Anupreksha (contemplation), Parishahajaya (conquering hardships), and Charitra (right conduct).
  • Vrata (Vows): The five main vows (Ahimsa, Satya, Asteya, Brahmacharya, Aparigraha) and their subdivisions (Anu-vrata and Maha-vrata).
  • Intended Practices: The text lists various practices and their associated faults (Atichara) that help in purification and spiritual progress.
  • Dharma: The ten cardinal virtues (Kshama, Mardava, Arjava, Saucha, Satya, Samyama, Tapa, Tyaga, Akincanya, Brahmacharya).
  • Anupreksha: Contemplations on various truths like impermanence, helplessness, the cycle of existence, etc.
  • Parishaha: The 22 hardships that one must endure.
  • Tapas (Asceticism): External and internal austerities are detailed.
  • Charitra (Conduct): Five types of conduct are mentioned.

• Chapter 8: Karma Classification and Bondage:

  • Causes of Bondage: Mithyatva (wrong faith), Avirati (non-restraint), Pramada (negligence), Kashaya (passions), and Yoga (activity).
  • Eight Karmic Bands: Jnanavarniya, Darshanavarniya, Vedaniya, Mohaniya, Ayushya, Nama, Gotra, and Antaraya.
  • Sub-classifications: The text outlines the numerous sub-classifications of these eight karmas.
  • Lifespan Karma (Ayushya): Four types (Narak, Tiryancha, Manushya, Deva).
  • Merit and Demerit: Certain karma types and their good qualities contribute to merit (Punya), while others lead to demerit (Papa).
  • Duration of Karma: The maximum and minimum durations for the bondage of different karmas are specified.

• Chapter 9: Restraint, Shedding, and Meditation:

  • Samvara and Nirjara: Further elaborates on the means to achieve Samvara and Nirjara, including the importance of austerities (Tapas).
  • Types of Tapas: External (e.g., fasting, reduced intake) and Internal (e.g., repentance, meditation).
  • Meditation (Dhyana): Four types are described: Arta (painful contemplation), Raudra (fierce contemplation), Dharma (virtuous contemplation), and Shukla (pure contemplation).
  • Shukla Dhyana: The latter two are the means to liberation.
  • Stages of Spiritual Progress: The text refers to the stages of spiritual development (Guna-sthana) and the types of meditation associated with them.

• Chapter 10: Liberation (Moksha):

  • Cause of Kevala Gyan: Destruction of Mohaniya (delusion) karma, followed by the destruction of Jnanavarniya, Darshanavarniya, and Antaraya karmas.
  • Moksha: The complete annihilation of all karmas.
  • State of the Liberated Soul: The soul ascends to the apex of the universe (Alokanta) after liberation and resides there eternally.
  • Characteristics of Siddhas: The liberated souls are described in terms of their realm, time of liberation, speed of ascent, and other attributes.

In essence, the Tattvartha Sutra, as presented in this edition, provides a systematic and profound exposition of Jain philosophy, covering the nature of reality, the soul, the universe, the cycle of karma, the path of liberation, and the ultimate state of freedom.