Tattvartha Sutra Aur Uski Parampara

Here is a comprehensive summary of the Jain text "Tattvartha Sutra aur Uski Parampara" by Sagarmal Jain in English:

Book Title: Tattvartha Sutra aur Uski Parampara (Tattvartha Sutra and its Tradition) Author: Prof. Sagarmal Jain Publisher: Parshvanath Sodh Pith, Varanasi

Overview:

This book is a scholarly exploration of the Tattvartha Sutra, a pivotal text in Jainism considered universally acceptable across all sects (Śvetāmbara and Digambara). Professor Sagarmal Jain delves into the complex issues surrounding its authorship, dating, textual variations, and its place within the broader Jain tradition. The author's central thesis is that the Tattvartha Sutra was composed during a period of doctrinal and practical ferment in Jainism, before the clear emergence and solidification of the Śvetāmbara, Digambara, and Yapaniya traditions. He argues that its author, Umāsvāti, belonged to the North Indian Nirgrantha tradition, from which both Śvetāmbara and Yapaniya lineages later developed.

Key Themes and Arguments:

1. Universality and Sectarian Claims: The book begins by acknowledging the Tattvartha Sutra's unique position as a text accepted by all Jain traditions. However, it highlights how scholars from each sect have strived to prove its origin within their own lineage, often leading to debates and accusations.

2. Authorship and the Name Umāsvāti: The author addresses the debate surrounding the author's name. While Umāsvāti is widely accepted, some Digambara scholars like Pandit Phoolchand Siddhāntashāstrī have argued for Griddhpiccchācārya as the original author, with Umāsvāti being a later commentator. Professor Jain examines the evidence, including inscriptions and early commentaries, and concludes that Umāsvāti is the actual author, and Griddhpiccchā (meaning "vulture-feathered," referring to the peacock-feather whisk) was a later epithet, likely adopted due to the practice of carrying such whisks.

3. Dating and the Influence of Other Traditions: Professor Jain places the composition of the Tattvartha Sutra between the latter half of the 3rd century CE and the first half of the 4th century CE. He refutes the claims that the Tattvartha Sutra was based on later Digambara texts like Ṣaṭkhaṇḍāgama or Kundakunda's works, or even on the later Valabhi recension of the Śvetāmbara Agamas. Instead, he suggests the influence of Agamas prevalent during the time of Phalgumitra and prevalent in the Ucchaanagari branch. He also argues that concepts like Guṇasthānas (stages of spiritual progress) and Saptabhaṅgī (the doctrine of manifold predications), which are prominent in later Digambara and Śvetāmbara commentaries, were not fully developed or systematized by Umāsvāti's time, as evidenced by their absence in the Tattvartha Sutra and its original commentary.

4. Textual Variations and the Bhāṣya-Approved Text: The book analyzes the differences between the Śvetāmbara (Bhāṣya-approved) and Digambara (Sarvārthasiddhi-approved) versions of the Tattvartha Sutra. Based on linguistic analysis and the preservation of Agamic traditions, Professor Jain leans towards the Bhāṣya-approved text as being closer to the original, though he notes that the Sarvārthasiddhi text might have undergone revisions, possibly by Yapaniya scholars. He argues that the Tattvartha Bhāṣya itself is original (svopajña) and ancient, predating later commentaries.

5. The "Tattvartha Sutra" and its Relation to the Sects:

   • Śvetāmbara Affiliation: Professor Jain discusses arguments by Śvetāmbara scholars who point to the Bhāṣya-approved text's alignment with Śvetāmbara Agamas, the inclusion of concepts like vastra (clothing) and pātra (begging bowl) in the Bhāṣya, and the perceived unity of authorship between Tattvartha Sutra, its Bhāṣya, and Praśamarati. He acknowledges some of these points but ultimately finds them insufficient to definitively declare it a Śvetāmbara work.
   • Digambara Affiliation: He analyzes Digambara arguments that highlight perceived discrepancies between the Tattvartha Sutra and Śvetāmbara Agamas, the presence of certain terms or concepts he believes are more Digambara in nature, and the emphasis on certain philosophical points in Digambara commentaries. However, he finds these arguments also lacking decisive proof.
   • Yapaniya Affiliation: Professor Jain discusses the theory, initially proposed by neutral scholars like Pandit Nathuram Premi, that Umāsvāti and the Tattvartha Sutra might have originated from the Yapaniya tradition. This theory is based on certain texts and interpretations that seem to bridge the gap between Śvetāmbara and Digambara views. However, Professor Jain also finds this conclusion premature and argues that Umāsvāti likely predates the distinct formation of the Yapaniya sect.
   • The Author's Conclusion: Professor Jain's primary conclusion is that the Tattvartha Sutra and Umāsvāti belong to a pre-sectarian North Indian Nirgrantha tradition. This tradition served as the common ancestor for the later Śvetāmbara (the saceyla or cloth-wearing lineage) and Yapaniya (the acela or non-cloth-wearing lineage that accepted exceptions) traditions. The Digambara tradition, originating from a different lineage (South Indian), likely received the Tattvartha Sutra through the Yapaniyas.

6. Analysis of Specific Discrepancies: The book meticulously examines various points of contention:

   • The number of Guṇasthānas and Saptabhaṅgī.
   • The classification of Trasa (moving beings) and Sthāvara (immovable beings).
   • The concept of puṇya-prakṛti (meritorious karma).
   • The description of devas (celestial beings) and their lifespans.
   • The authorship and nature of Praśamarati.
   • The relationship between Tattvartha Sutra, its Bhāṣya, and later commentaries like Sarvārthasiddhi.
   • The number and classification of pariṣahas (hardships) such as stri-pariṣaha (dealing with women) and daṅśamaśaka-pariṣaha (dealing with insects).
   • The description of śrūta (scriptural knowledge) of monks.
   • The number of pariṣad (assemblies) and the use of terms like 'vastra' and 'pātra'.
   • The causes for binding the Tīrthaṅkara-nāma-karma (name-vow of a Tīrthaṅkara).
   • The enumeration of śrāvaka-vratas (vows of lay disciples) and their classification.
   • The concept of paryāpti (accomplishments of living beings) and the number of upayogavichāra (modes of cognition).

7. Umāsvāti's Birthplace and Lineage: Professor Jain identifies Ucchārahara (near Satna, Madhya Pradesh) as the likely origin place of the Ucchanagari branch and Nāgod (in Madhya Pradesh) as Umāsvāti's probable birthplace. He bases this on geographical evidence, archaeological findings (like the Bharhut stupa and copper plate inscriptions), and the mention of the Ucchanagari branch in the Kalpasutra Sthavirāvali and Mathura inscriptions. He emphasizes that this branch was part of the North Indian Nirgrantha tradition and predated the distinct Śvetāmbara and Yapaniya formations.

8. The Nature of Sectarian Identity: The author stresses that Umāsvāti lived in a transitional period when the distinctions between Śvetāmbara, Digambara, and Yapaniya were still crystallizing. He argues against rigidly assigning Umāsvāti to any single sect, suggesting he belonged to the foundational stream from which these later traditions emerged. His analysis of the texts and historical evidence leads him to conclude that Umāsvāti was a precursor to both Śvetāmbara and Yapaniya traditions, having a closer connection to the North Indian lineage.

Conclusion:

Professor Sagarmal Jain's meticulous research presents a compelling argument that the Tattvartha Sutra is a product of a pre-sectarian Jain era, composed by Umāsvāti from the North Indian Ucchanagari branch of the Nirgrantha tradition. This tradition served as the genesis for both the Śvetāmbara and Yapaniya lineages. The author skillfully navigates the complex textual and historical debates, advocating for a nuanced understanding that transcends sectarian biases to appreciate the Tattvartha Sutra's foundational role in Jain philosophy and practice. The book is a significant contribution to Jain scholarship, offering a balanced and well-researched perspective on one of its most important texts.