Tattvartha Sutra

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Tattvartha Sutra: A Summary

The Tattvartha Sutra, authored by Acharya Vriddhipicha and commented upon by Pt. Phoolchandra Jain Shastri, is a foundational text in Jainism, revered across both Digambara and Shvetambara traditions. Its profound significance is often compared to that of the Bhagavad Gita for Hindus, the Bible for Christians, and the Quran for Muslims. It serves as a comprehensive guide to Jain philosophy, ethics, and the path to liberation.

Core Tenets and Structure:

The Tattvartha Sutra is structured into ten chapters, systematically outlining the essential principles of Jainism. Its ultimate goal is to illuminate the path to moksha (liberation) through the attainment of true knowledge, faith, and conduct.

Chapter-wise Summary:

• Chapter 1: On the Means of Salvation

  • Defines the path to liberation as Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra).
  • Explains that true faith involves comprehending the essence of reality (tattvas).
  • Differentiates between the origin of right faith as nisarga (natural, without external teaching) and adhigama (acquired through teaching).
  • Outlines the seven tattvas (categories of reality): Jiva (soul), Ajiva (non-soul), Asrava (influx of karmas), Bandha (bondage of karmas), Samvara (cessation of karma influx), Nirjara (shedding of karmas), and Moksha (liberation).
  • Discusses the concept of niskhepa (categories of meaning)—nama (name), sthapana (representation), dravya (substance), and bhava (state)—as tools for understanding these tattvas.
  • Explains that knowledge is acquired through pramana (valid cognition) and naya (standpoint).
  • Details the five types of valid knowledge: mati (sensory and mental cognition), shruta (scriptural knowledge), avadhi (clairvoyance), manahparya (telepathy), and kevala (omniscience).
  • Introduces the seven nayakas (viewpoints): Naiyagmika, Sangraha, Vyavahara, Rijusutra, Shabda, Samabhirudha, and Evambhuta, which are crucial for nuanced understanding of reality.

• Chapter 2: On the States of the Soul

  • Explores the five states or modes of the soul: Aupashamika (due to subsidence of karmas), Kshāyika (due to destruction of karmas), Kshayopashamika (due to partial destruction and subsidence), Audayika (due to fruition of karmas), and Pārināmika (natural, inherent state).
  • Details the subdivisions of these states, relating them to the soul's qualities like knowledge, faith, conduct, energy, etc.
  • Classifies souls based on their senses (ekendriya to panchendriya), mindfulness (samanaska and amanaska), and movement (trasas and sthavaras).
  • Describes the five types of bodies (sharira) associated with souls: audarika (gross physical), vaimkriya (transformable), āhārakā (projected body), taijasa (luminous), and karmama (karmic).

• Chapter 3: On the Realm of the Universe (Loka)

  • Describes the structure of the Jain universe (loka), divided into adholoka (lower world), madhyaloka (middle world), and ūrdhvaloka (upper world).
  • Details the seven subterranean hells (naraka) within the adholoka, their dimensions, lifespans, and the suffering of their inhabitants.
  • Explains the geography of the madhyaloka, including the continents (dvipas), oceans (samudras), the central Mount Meru, and the division into karmabhumi (land of action) and akarmabhumi (land of enjoyment).
  • Describes the inhabitants of the madhyaloka—humans and animals—and their respective lifespans and locations.

• Chapter 4: On Heavenly Beings (Devas)

  • Classifies celestial beings into four main categories: bhavanavasi (dwellers of residential heavens), vyantara (intermediate beings), jyotishka (luminary beings), and vaimānika (celestial beings residing in higher heavens).
  • Details the hierarchical structures within these classes, including the indras (kings), sāmanikas (equals), and other celestial officials.
  • Explains the lifespans, pleasures, and locations of these various classes of celestial beings.
  • Mentions laukantika beings as those who reside near the Brahma heavens and are about to attain liberation.

• Chapter 5: On Non-Souls (Ajiva)

  • Defines ajiva as that which is without consciousness.
  • Enumerates the five fundamental non-sentient substances: Dharma (medium of motion), Adharma (medium of rest), Akasha (space), Pudgala (matter), and Kala (time).
  • Explains the characteristics of each substance, including their number of constituent regions (pradesha), permanence, and attributes.
  • Dharma, Adharma, and Akasha are described as one, eternal, and formless, serving as the basis for motion, rest, and space, respectively.
  • Pudgala (matter) is characterized by its tangible qualities (touch, taste, smell, color) and its ability to combine into various forms (skandhas) or exist as indivisible atoms (anu).
  • Kala (time) is described as the causal factor for change and transformation in all substances.

• Chapter 6: On Influx of Karmas (Asrava)

  • Defines asrava as the influx of karmic particles into the soul due to the soul's activities (yoga) and passions (kashaya).
  • Classifies yoga into mind (manas), speech (vachana), and body (kaya).
  • Details the role of passions (kashaya)—anger (krodha), pride (mana), deceit (maya), and greed (lobha)—in the influx of karmas.
  • Enumerates the causes of karma influx related to the eight major karmic causes (prakriti): jnānāvarana (knowledge-obscuring), darshanāvarana (perception-obscuring), vedaniya (feeling-producing), mohaniya (deluding), āyu (lifespan), nāma (name), gotra (status), and antarāya (obstruction).
  • Explains how specific mental states, actions, and even physical constitution contribute to the influx of particular types of karmas.

• Chapter 7: On Vows and Ethical Practices

  • Focuses on the practical aspects of Jain ethics, emphasizing the importance of vows (vrata) for curtailing karma influx and leading a virtuous life.
  • Details the five minor vows (anuvrata) and five major vows (mahavrata) for householders and ascetics, respectively, related to non-violence (ahimsa), truthfulness (satya), non-stealing (asteya), celibacy (brahmacharya), and non-possession (aparigraha).
  • Explains the gunavratas (subsidiary vows) and shikshavratas (vows of training) that support the main vows.
  • Discusses the atiacharas (minor transgressions) that can weaken the observance of vows and conduct.
  • Highlights the importance of bhāvanās (mental cultivations) that strengthen the observance of vows.
  • Explains the concept of dāna (charity or giving) as a means of purifying karma and its various categories based on the giver, recipient, substance, and method.

• Chapter 8: On Bondage of Karmas (Bandha)

  • Elaborates on the factors that lead to the bondage of karmas, reiterating the primary causes: ignorance (mithyādarśana), vowslessness (avirati), negligence (pramāda), passions (kashāya), and activities (yoga).
  • Explains the four aspects of karma bondage: prakriti (type of karma), sthiti (duration of bondage), anubhāga (intensity of karmic fruit), and pradeshā (quantity of karmic particles).
  • Details the specific causes for the influx and bondage of the eight major karmic types.
  • Differentiates between punya (meritorious) and pāpa (demeritorious) karmas based on the nature of the influx and the resulting consequences.

• Chapter 9: On Cessation of Karma (Samvara) and Shedding of Karmas (Nirjara)

  • Defines samvara as the stoppage of the influx of new karmas into the soul.
  • Outlines the means to achieve samvara: the three guptis (restraints of mind, speech, and body), the five samitis (carefulness in activities), the ten virtues (dharma), the twelve reflections (anupreksha), conquering passions (parishaha jaya), and right conduct (charitra).
  • Defines nirjara as the shedding of already accumulated karmas.
  • Highlights tapas (asceticism or austerity) as a potent means for both samvara and nirjara.
  • Details various types of external (bahya) and internal (āntara) austerities.
  • Categorizes the soul's progress through the fourteen stages of spiritual development (guṇasthānas), correlating them with the gradual reduction and eventual eradication of karmas.

• Chapter 10: On Liberation (Moksha)

  • Explains moksha as the complete and permanent liberation of the soul from all karmic bondage.
  • States that liberation is achieved through the complete destruction of mohaniya (deluding), jñānāvaraṇa (knowledge-obscuring), darshanāvaraṇa (perception-obscuring), and antarāya (obstruction) karmas.
  • Describes the state of the liberated soul as one of pure consciousness, infinite knowledge, perception, bliss, and energy, residing at the apex of the universe (āloka).
  • Discusses the concept of kevala jnana (absolute knowledge) and kevala darsana (absolute perception) as characteristics of the liberated soul.
  • Explains that the liberated soul moves upwards towards the apex of the universe (āloka) and remains there eternally.
  • The final verses offer a detailed analysis of the qualities and variations among liberated souls, such as their location (kshetra), time of attainment (kala), mode of existence (gati), and subtle differences in their liberated states.

Authoritative Commentary and Significance:

The commentary by Pt. Phoolchandra Jain Shastri provides a detailed explanation, clarifying complex concepts and integrating insights from various Jain scriptures. The Tattvartha Sutra is considered a highly authoritative text due to its comprehensive nature and its ability to synthesize the teachings of both Digambara and Shvetambara traditions, making it a vital resource for understanding the entirety of Jain philosophy.