Tattvartha Sutra

Here's a comprehensive summary of the Tattvārtha Sūtra, based on the provided text, which includes Pt. Sukhlal Sanghavi's commentary translated by K. K. Dixit:

Tattvārtha Sūtra: A Comprehensive Summary

The Tattvārtha Sūtra, authored by Vācaka Umāsvāti, is a foundational text in Jain philosophy, aiming to provide an authoritative and systematic exposition of Jain teachings. This summary is based on the English translation of Pt. Sukhlal Sanghavi's highly regarded commentary.

I. Introduction and Historical Context (K. K. Dixit's Evaluation)

• Umāsvāti's Significance: The Tattvārtha Sūtra is considered a compendium of Jain theoretical positions up to Umāsvāti's time (c. 3rd-4th centuries AD). It covers epistemology, the animate world, cosmography, ontology, and ethics.
• Unique Structure: The Sūtra is divided into ten chapters. It famously begins by stating that right faith, right cognition, and right conduct constitute the path to mokṣa (liberation). It then identifies right faith with belief in the seven fundamental verities (tattvas): soul (jīva), non-soul (ajīva), influx (āsrava), bondage (bandha), stoppage (saṁvara), elimination (nirjarā), and liberation (mokṣa).
• Historical Evolution of Jain Thought: K. K. Dixit's evaluation highlights the historical development of Jain doctrine, noting that Umāsvāti's explicit formulation of the "three jewels" (right faith, cognition, and conduct) as the path to mokṣa and the doctrine of the nine tattvas were relatively recent positions in his time, though their roots might be ancient.
• Sectarian Affiliation: While the exact sectarian affiliation of Umāsvāti is debated, with both Śvetāmbaras and Digambaras claiming him, the introduction suggests Umāsvāti belonged to the Śvetāmbara tradition based on textual evidence and commentary analysis. The commentary by Pt. Sukhlalji also incorporates insights from both traditions and aims for impartiality.
• Commentary's Value: Pt. Sukhlalji's commentary is praised for its clarity and lucid exposition, drawing from authoritative older commentaries like the Bhāṣya, Sarvārthasiddhi, Vṛtti, and Rājavārtika. It serves as an excellent resource for both elementary and advanced students of Jainism.
• Comparative Analysis: A significant merit of the Introduction is its historical assessment of Umāsvāti's text and personality, as well as its critical comparison of Jain positions with those found in Brahmanical and Buddhist traditions.

II. Core Teachings of the Tattvārtha Sūtra (as elaborated in Pt. Sukhlalji's Commentary)

The Tattvārtha Sūtra, through its ten chapters, systematically outlines the fundamental principles of Jainism. The commentary, as summarized in the text, elaborates on these:

• Chapter 1: Cognition (Jñāna) and Right Faith (Samyak-darśana)

  • Goal of Human Life: The ultimate goal is mokṣa (liberation), distinct from worldly pursuits like wealth and dharma, which are seen as means.
  • The Path to Mokṣa: Right Faith (Samyak-darśana), Right Cognition (Samyak-jñāna), and Right Conduct (Samyak-cāritra) are the essential components of the path to mokṣa. These three must be present in their perfected form for liberation.
  • Samyak-darśana: Defined as an inclination towards validity, determining the true nature of things. It can arise naturally or through external means like instruction. Its distinguishing marks include spiritual calmness, urgency, detachment, compassion, and religiosity.
  • Samyak-jñāna: The correct comprehension of fundamental truths (tattvas) through valid means of knowledge (pramāņa) and viewpoints (naya).
  • Pramāņa and Naya: Pramāṇa refers to valid knowledge that grasms multiple aspects of a thing, while Naya refers to knowledge that grasps only one aspect. Nayas are crucial for understanding the nuances of reality and resolving apparent contradictions, a key feature of Jain philosophy.
  • Types of Cognition: Five types are detailed: Mati (sense-cognition), Śruta (scriptural cognition), Avadhi (clairvoyant cognition), Manahparyāya (mind-reading cognition), and Kevala (omniscience). Mati and Śruta are indirect (parokṣa), while the others are direct (pratyakṣa). The commentary elaborates on the sub-types of Mati-jñāna (Avagraha, Iha, Avāya, Dhāraṇā) and the conditions for their origination.
  • Jñāna vs. Ajñāna: The distinction between right and wrong cognition is primarily spiritual, focusing on whether cognition aids spiritual progress or worldly entanglement.

• Chapter 2: Non-Soul (Ajīva) and Soul (Jīva)

  • Five Astikāyas (Substances): The universe is composed of five eternal and immutable substances (astikāyas) that are āstika (existential): Dharma (principle of motion), Adharma (principle of rest), Ākāśa (space), Pudgala (matter), and Jīva (soul). Pudgala is tangible (mūrta), while the others are intangible (amūrta).
  • Nature of Soul (Jīva): The defining characteristic of a soul is upayoga (consciousness/cognitive operation), which is eternal and possesses numerous qualities and modes. Souls are classified as worldly (saṁsārin) or liberated (mukta), and further into those with mind (saṁjñin) and without mind (asajñin), and mobile (trasa) and static (sthāvara).
  • Bhavas (States): Soul experiences five states (bhāvas) resulting from karma: Aupaśamika (subsidence), Kṣāyika (destruction), Kṣāyopaśamika (subsidence-cum-destruction), Audayika (manifestation), and Pāriņāmika (natural).
  • Bodies: Five types of bodies are discussed: Audārika (gross), Vaikriya (transformable), Āhāraka (constructible by super-normal power), Taijasa (fiery), and Kārmaṇa (karmic). These are described in terms of grossness/subtlety, originating substance quantity, and endurance.

• Chapters 3 & 4: The Three Worlds (Loka) and Celestial Beings

  • Cosmology: Detailed descriptions of the seven hellish grounds (Ratnaprabhā to Mahātamahprabhā), the three worlds (lower, middle, upper), and the structure of Jambūdvīpa, Dhātakīkhaṇḍa, and Puskara continents are provided.
  • Hellish Beings: Their characteristics, life-spans, suffering, and leśyās (soul-colours) are described as progressively more inauspicious in lower regions.
  • Human and Animal Life: Their life-spans (maximum and minimum) and birth types (agglutination, womb-born, sudden manifestation) are explained.
  • Heavenly Beings (Gods): Divided into four classes: Bhavanapati, Vyantara, Jyotiska, and Vaimānika. Their sub-types, ranks (Indras, Sāmānikas, etc.), life-spans, and celestial abodes (Kalpas) are detailed. Vaimānikas are further divided into Kalpopapanna (within Kalpas) and Kalpātīta (beyond Kalpas).
  • Celestial Phenomena: The movement of Jyotiska gods explains the division of time.

• Chapter 5: Non-Soul (Ajīva) - Detailed

  • Four Ajīva Substances: Elaborates on Dharma (motion), Adharma (rest), Ākāśa (space), and Pudgala (matter), defining them by their functions.
  • Dharma, Adharma, Ākāśa: These are eternal, immutable, intangible, and occupy the entire lokākāśa (space within the cosmos). Dharma facilitates motion, Adharma rest, and Ākāśa provides space.
  • Pudgala (Matter): This is the only tangible substance, characterized by touch, taste, smell, color, sound, binding, subtleness/grossness, configuration, splitting, darkness, shadow, and radiation. It is composed of atoms (aṇu) and aggregates (skandha). The commentary clarifies the nature of atoms and aggregates, their origination, and the concept of pudgala-parāvarta.
  • The Real (Sat): Defined as that which possesses origination, destruction, and permanence, a concept that reconciles change with stability.
  • Nayas (Viewpoints): Introduces the concept of naya as different perspectives for understanding reality, including Naigama, Sangraha, Vyavahāra, Rjusūtra, Śabda, Samabhirūdha, and Evambhūta, highlighting their role in Jain epistemology.

• Chapter 6: Influx (Āsrava) and Bondage (Bandha)

  • Yoga: Defined as the activity of body, speech, and mind, Yoga is the cause of Āsrava (inflow of karmas).
  • Āsrava: Classified as auspicious (punya) or inauspicious (pāpa) based on the accompanying mental state (kasāya).
  • Causes of Bondage: Five primary causes are listed: Mithyātva (false faith), Avirati (lack of restraint), Pramāda (negligence), Kaṣāya (passions), and Yoga (activity).
  • Bandha (Bondage): The process by which karmic physical particles attach to the soul due to passions. It is analyzed in terms of four aspects: Prakṛti (nature of karma), Sthiti (duration), Anubhāva (intensity), and Pradeśa (quantity of karmic particles).
  • Karma Types: Details the classification of karmas into eight basic types (Jñānāvaraṇa, Darśanāvaraṇa, Vedanīya, Mohanīya, Āyu, Nāma, Gotra, Antarāya) and their numerous sub-types, explaining the specific mental states and activities that lead to their bondage.

• Chapter 7: Stoppage (Saṁvara) and Elimination (Nirjarā)

  • Saṁvara: Defined as the cessation of Āsrava. It is achieved through Gupti (control of mind, speech, body), Samiti (carefulness in activities), Dharma (virtues), Anuprekṣā (reflections), Pariṣahajaya (conquest of hardships), and Cāritra (right conduct).
  • Tapas (Penance): Acts as a means for both Saṁvara and Nirjarā. It is classified into external and internal penances.
  • Vratas (Vows): Explained as refrainment from violence, untruth, theft, incontinence, and attachment. These are divided into minor vows (aṇuvrata) and major vows (mahāvrata).
  • Bhāvanās (Mental Cultivations): Five mental cultivations are described for each vrata to strengthen its observance, including attentiveness, reflection, and developing specific feelings like friendliness, compassion, etc.
  • Failures of Conduct (Aticāras): The text details specific failures related to each vrata and the three guṇavratas (Digvirati, Deśavirati, Anarthadandavirati) and four śikṣāvratas (Sāmāyika, Pausadhopavāsa, Bhogopabhogaparimāṇa, Atithisaṁvibhāga).
  • Saṁlekhanā: A final vrata undertaken unto death, involving controlled fasting and renunciation, aimed at purifying the soul.

• Chapter 8: Bondage (Bandha) - Details

  • Causes of Bondage: Reiteration and elaboration on Mithyātva, Avirati, Pramāda, Kaṣāya, and Yoga as causes.
  • Types of Bondage: Elaborated as Prakṛti (nature), Sthiti (duration), Anubhāva (intensity), and Pradeśa (quantity of karmic particles).
  • Karma Classification: Detailed breakdown of the eighty-four karmas into their constituent sub-types, explaining the specific mental states and actions associated with the bondage of each. This includes detailed lists for Jñānāvaraṇa, Darśanāvaraṇa, Vedanīya, Mohanīya, Āyu, Nāma, Gotra, and Antarāya karmas.
  • Auspicious and Inauspicious Karmas: Classification of karmas based on their potential to yield pleasant or unpleasant results.

• Chapter 9: Stoppage (Saṁvara) - Details

  • Saṁvara Means: Elaborates on Gupti (control), Samiti (carefulness), Dharma (virtues like forgiveness, humility), Anuprekṣā (reflections on impermanence, suffering, etc.), Pariṣahajaya (endurance of hardships), and Cāritra (right conduct).
  • Penance (Tapas): Detailed explanation of external and internal penances, their sub-types, and their role in Saṁvara and Nirjarā.
  • Dhyāna (Meditation): Classification of meditation into Ārta (painful), Raudra (fierce), Dharma (virtuous), and Śukla (pure), with details on their practitioners and nature.
  • Nirjarā: The process of karmic elimination, achieved through penance and experiencing the fruits of karma.
  • Nirgrantha: Describes the qualities of a liberated soul or an ascetic.

• Chapter 10: Elimination (Nirjarā) and Liberation (Mokṣa)

  • Kevala (Omniscience): Originates from the destruction of obscuring karmas (Jñānāvaraṇa, Darśanāvaraṇa, Antarāya) and Mohaniya (delusion-causing karma).
  • Mokṣa: Defined as the complete annihilation of all karmas, resulting from the absence of bondage causes and the process of Nirjarā.
  • Nature of Liberated Soul: Describes the state of an emancipated soul after liberation – its location (at the end of the universe), motion (upwards), and characteristics (consciousness, bliss, etc.). It also outlines the twelve factors that define the state of a liberated soul (region, time, gender, etc.).

III. The Commentary's Contribution

Pt. Sukhlalji's commentary, as translated by K. K. Dixit, is instrumental in making the Tattvārtha Sūtra accessible and understandable. It clarifies complex philosophical concepts, provides historical context, and highlights the systematic development of Jain thought. The introduction and appendices offer valuable insights into the authorship, dating, and sectarian interpretations of Umāsvāti and his seminal work. The text itself is structured with Sanskrit aphorisms, followed by the English translation of the commentary, further supplemented by indices and appendices for in-depth study.