Tattvartha Sutra

The Tattvartha Sutra, authored by Acharya Umaswati (also known as Umaswami), is a foundational text in Jainism. This comprehensive summary, based on the provided excerpts and catalog link, aims to capture the essence of its teachings.

I. Introduction and Core Tenets:

• Author and Significance: Acharya Umaswati, a prominent Jain scholar from the 2nd century AD and a disciple of Acharya Kundkund, authored the Tattvartha Sutra. It is considered the first Jain scripture written in Sanskrit and is highly revered by both the Svetambara and Digambara traditions. It serves as a compendium of Jain philosophy and religion, valuable for both beginners and scholars.
• Motto of Jainism: The text prominently features the principle of "Ahimsa" (non-violence) and the fundamental Jain axiom: "Parasparopagrho Jivanam" (Mutual help is the nature of souls). This highlights the interconnectedness and the ethical imperative of compassion and mutual support.
• The Path to Liberation: The central theme revolves around achieving Moksha (liberation). The Tattvartha Sutra states that the path to liberation ("Mokshamarga") is comprised of Right Faith (Samyakdarshan), Right Knowledge (Samyakjñana), and Right Conduct (Samyakcharitra).

II. Key Philosophical Concepts and Categories:

• The Seven Realities (Tattvas): The sutra systematically outlines the seven fundamental realities:
  1. Jiva (Soul): The sentient, conscious entity.
  2. Ajiva (Non-soul): The non-sentient realm.
  3. Asrava (Influx): The inflow of karmic particles into the soul.
  4. Bandha (Bondage): The entanglement of karmic particles with the soul.
  5. Samvara (Stoppage): The cessation of influx.
  6. Nirjara (Shedding): The gradual falling off of accumulated karmas.
  7. Moksha (Liberation): The ultimate release from the cycle of birth and death.
• Knowledge (Jnana): The text details five types of valid knowledge:
  • Matijnana: Sensory knowledge.
  • Shrutajnana: Scriptural knowledge.
  • Avadhijnana: Clairvoyance.
  • Manahparyayajnana: Telepathy.
  • Kevalajnana: Omniscience. Matijnana and Shrutajnana are indirect (paroksha), while the other three are direct (pratyaksha). The scope of these knowledges and their respective limitations are discussed.
• Non-Soul Substances (Ajiva Dravyas): The text categorizes the non-soul substances as:
  • Dharma: The medium of motion.
  • Adharma: The medium of rest.
  • Akasha: Space.
  • Pudgala: Matter.
  • Kala: Time (though not explicitly listed in the first sutra of Chapter 5, it is discussed later). These substances are described by their properties, functions, and pervasiveness. Pudgala (matter) is further classified into atoms (anu) and molecules (skandha) and is characterized by touch, taste, smell, and color.
• Soul's Characteristics (Bhava): The soul's state is described through five dispositions:
  • Oupashamika: Arising from subsidence of karmas.
  • Kshāyika: Arising from destruction of karmas.
  • Mishra: Arising from destruction-cum-subsidence.
  • Audayika: Arising from the rise of karmas.
  • Pārināmika: Inherent nature.
• Bondage of Karma (Bandha): Bondage is caused by wrong belief, non-abstinence, negligence, passions, and activities. The karmas are further classified by their nature (prakriti), duration (sthiti), intensity of effect (anubhaga), and quantum (pradesha). The text details the eight main categories of karmas (Jnana-avarana, Darshana-avarana, Vedaniya, Mohaniya, Ayushya, Nama, Gotra, Antaraya) and their numerous sub-types.

III. The Universe and Its Inhabitants:

• Cosmology: The Tattvartha Sutra describes the Jain cosmology, detailing the lower world (Adholoka) with its seven hellish regions, the middle world (Madhyaloka) which includes continents like Jambudvipa and oceans, and the upper world (Urdhva Loka) inhabited by celestial beings.
• Inhabitants:
  • Infernal Beings (Narakas): Described as experiencing continuous suffering, with specific characteristics and lifespans in different hellish realms.
  • Celestial Beings (Devas): Categorized into four orders: Bhavanvasi (Residential), Vyantara (Peripatetic), Jyotishka (Stellar/Luminary), and Vaimanika (Heavenly). Their hierarchies, lifespans, dwelling places, and enjoyments are elaborated.
  • Humans: The text mentions humans and their classification as Aryas and Mlecchas. It also discusses their lifespan and the concept of karma-lands (Karmabhumi).
  • Immobile (Sthavara) and Mobile (Trasa) Beings: Life forms are classified based on the number of senses they possess.

IV. The Path to Liberation in Detail:

• The Five Vows (Vratas): The text expounds on the five main vows for achieving Right Conduct:
  1. Ahimsa (Non-violence): Abstaining from injury to living beings.
  2. Satya (Truthfulness): Abstaining from falsehood.
  3. Asteya (Non-stealing): Abstaining from taking what is not given.
  4. Brahmacharya (Chastity): Abstaining from unchastity.
  5. Aparigraha (Non-possession/Non-attachment): Abstaining from excessive attachment to possessions. The vows are further divided into minor (anu-vrata) and major (maha-vrata).
• Observances (Bhavanas): For strengthening the vows, specific mental and behavioral practices (bhavanas) are outlined.
• Austerities (Tapas): The text describes both external and internal austerities, which are crucial for shedding karmas (Nirjara) and progressing on the path to liberation.
  • External Austerities: Fasting, reduced diet, strict begging, giving up stimulating food, lonely habitation, mortification of the body.
  • Internal Austerities: Expiation, reverence, service, study, renunciation, meditation.
• Concentration (Dhyana): Four types of concentration are discussed: painful (arta), cruel (raudra), virtuous (dharma), and pure (shukla). The latter two are considered the causes of liberation.
• Control (Gupti) and Regulation (Samiti): Practices for controlling the mind, speech, and body, and for regulating movement, speech, eating, and disposal of waste are detailed.
• Conquest of Afflictions (Parishaha-jaya): Enduring hardships (like hunger, thirst, cold, heat, etc.) is essential for maintaining the path and shedding karmas.

V. Liberation (Moksha):

• Attainment: Liberation is achieved through the destruction of deluding karmas (Mohaniya), knowledge-obscuring karmas (Jñana-avarana), perception-obscuring karmas (Darshana-avarana), and obstructive karmas (Antaraya).
• State of the Liberated Soul (Siddha): The liberated soul, free from all karmic bondage, ascends to the apex of the universe and exists in a state of infinite knowledge, perception, bliss, and energy.

VI. Commentary and Edition:

• The provided book is an English and Hindi translation of the Tattvartha Sutra. It includes commentaries such as "Sarvarthasiddhi" by Acharya Pujyapada and "Rajavartika" by Acharya Akalanka Deva, highlighting the text's profound philosophical depth and literary beauty.
• The publication emphasizes its non-copyright nature, encouraging reproduction and translation for wider dissemination of Jain teachings.

In essence, the Tattvartha Sutra provides a systematic and profound exposition of Jain philosophy, guiding the seeker through the understanding of reality, the nature of the soul and its bondage, the path of Right Faith, Knowledge, and Conduct, and ultimately, the process of liberation. The emphasis on non-violence, mutual help, and rigorous spiritual discipline forms the bedrock of this sacred text.