Tattvartha Sutra Part 01 - Book Summary

This document is the first part of the "Tattvartha Sutra" by Nirmala Jain, published by Adinath Jain Trust. It is a detailed exposition and commentary on the foundational Jain scripture, "Tattvartha Sutra," attributed to Umaswati. The book aims to make the profound philosophical and ethical teachings of Jainism accessible to a wider audience.

Here's a comprehensive summary based on the provided pages:

Overview of the Book:

Title: Tattvartha Sutra (Part 01)
Author: Nirmala Jain
Publisher: Adinath Jain Trust
Purpose: To provide a simple and comprehensive explanation of the Tattvartha Sutra, making its complex concepts understandable.
Content: This volume covers the first five chapters of the Tattvartha Sutra. The subsequent chapters are planned for a future release.
Target Audience: Jain and non-Jain students, scholars, and anyone interested in understanding Jain philosophy and principles.

Key Themes and Chapters Covered:

The book systematically breaks down the first five chapters, explaining the core tenets of Jainism:

Chapter 1: Knowledge (ज्ञान - Jnana)

The Path to Liberation (Moksha): The chapter begins by establishing that Right Faith (Samya-darshan), Right Knowledge (Samya-jnana), and Right Conduct (Samya-charitra) collectively form the path to liberation.
Samya-darshan (Right Faith): Defined as the true conviction and unwavering belief in the reality of things as they are, free from prejudice, and aligned with the teachings of the omniscient Tirthankaras. It is also described as turning away from non-self and developing an attraction towards the soul.
Samya-jnana (Right Knowledge): The accurate and unfaltering understanding of reality through valid means of knowledge (pramana) and perspective (naya), free from doubt, error, and misperception. It is the knowledge of the soul and its true nature.
Samya-charitra (Right Conduct): The practical application of Right Faith and Right Knowledge through detachment from passions and worldly attachments, leading to self-realization and absorption in the soul's true nature. It is the highest form of restraint.
Types of Samya-darshan: It can arise either naturally (Nisarga) or through external influences like the teachings of gurus, scriptures, or idols (Adhigama).
The Seven Tattvas (Principles): The fundamental categories of reality are introduced: Soul (Jiva), Non-soul (Ajiva), Influx of Karma (Asrava), Bondage of Karma (Bandha), Cessation of Karma (Samvara), Exhaustion of Karma (Nirjara), and Liberation (Moksha). The text explains the order and significance of these principles.
Nekshepa (Categories of Exposition): The four ways in which any concept or reality can be discussed: Name (Naam), Designation/Imitation (Sthapana), Substance (Dravya), and State/Quality (Bhava).
Pramana and Naya: The two valid means of knowledge. Pramana provides comprehensive knowledge of an object, while Naya focuses on a specific aspect or perspective of it.
Six Means of Knowing (Nirdesha, Swamitva, Sadhana, Adharana, Sthiti, Vidhana): The text details how various subjects (like Samya-darshan) are understood through their designation, ownership, cause, basis, duration, and types.
Eight Ways of Knowing (Sat, Sankhya, Kshetra, Sparshan, Kala, Antar, Bhava, Alpa-bahutva): Further elucidates how knowledge is gained by considering the existence, quantity, location, touch, time, interval, state, and relative magnitude of phenomena.
The Five Types of Knowledge (Jnana):
1. Matignana: Sensory and mental knowledge.
2. Shrutagnana: Knowledge gained through words, symbols, or scriptures.
3. Avadhignana: Clairvoyant knowledge of subtle, distant, or past/future matters within a limited scope.
4. Manahparyayanana: Telepathic knowledge of the thoughts of others.
5. Kevalagnana: Absolute, omniscient knowledge of all realities.
Pramana (Means of Knowledge): The five types of knowledge are categorized as either indirect (Paroksha) - Matignana and Shrutagnana, or direct (Pratyaksha) - Avadhignana, Manahparyayanana, and Kevalagnana.
Synonyms for Matignana: Intelligence, memory, conception, contemplation, and understanding are presented as synonymous with Matignana.
Stages of Matignana: Avagraha (perceptual grasp), Iha (inquiry), Avaya (inference), and Dharana (retention).
Types of Avagraha: Vyanjana-avagraha (grasping the subtle sensory impression) and Artha-avagraha (grasping the meaning).
Number of Matignana types: The text discusses various classifications leading to 336 types of Matignana.
Shrutagnana: It follows Matignana and has two, numerous, and twelve divisions.
Avadhignana: Classified into Bhavapratyaya (inherited, like in celestial beings) and Gunapratyaya (acquired through spiritual efforts, in humans and animals). Gunapratyaya has six subdivisions (Anugami, Ananugami, Vardhmana, Hiyaman, Pratipati, Apratipati).
Manahparyayanana: Divided into Rijhumati (understanding simple thoughts) and Vipulmati (understanding complex and detailed thoughts). The difference lies in purity, scope, and certainty.
Comparison of Avadhignana and Manahparyayanana: Differences are noted in purity, scope, the beings who possess them, and the subject matter.
Scope of Knowledge: Matignana and Shrutagnana comprehend all substances but not all their modalities. Avadhignana comprehends only gross (material) matters and their modalities. Manahparyayanana comprehends a fraction of Avadhignana's scope but with greater detail. Kevalagnana comprehends all substances and all their modalities.
Simultaneous Knowledge: A soul can possess one to four types of knowledge simultaneously (excluding Kevalagnana, which encompasses all others).
Deluded Knowledge (Mithya-jnana): Matignana, Shrutagnana, and Avadhignana can also manifest as deluded knowledge (Mithya-jnana, Vibhanga-jnana) when associated with incorrect faith.

Chapter 2: The Soul (Jiva - जीव)

Five Pure States of the Soul (Bhava): The soul experiences five states or modes: Oupashamika (due to suppression of karmas), Kshaya (due to destruction of karmas), Mishra/Kshayopashamika (due to partial destruction and suppression), Audayika (due to fruition of karmas), and Parinamika (inherent nature of the soul).
Classifications of Bhava: These five bhavas are further classified into 53 distinct types.
Types of Kshaya Bhava: Includes Right Knowledge (Kevalagnana), Right Faith (Kevaladarshana), and various powers like giving, gain, enjoyment, etc. (9 types).
Types of Audayika Bhava: Includes four types of existences (Gatis), four passions (Kashayas), three modes of gender (Lingas), delusion (Mithyadarshan), ignorance (Ajnan), non-restraint (Asanyata), inability to manifest (Asiddhatva), and six modes of luminescence (Leshya) (21 types).
Types of Parinamika Bhava: Includes inherent qualities like being alive (Jivatva), potential for liberation (Bhavya), and inability for liberation (Abhavya).
The Nature of the Soul (Upayoga): The soul's characteristic function is Upayoga, which is its capacity for knowledge and perception.
Types of Upayoga: Divided into two: Jnanopayoga (knowledge) and Darshanopayoga (perception). Jnanopayoga has eight types (five knowledges and three ignorances), while Darshanopayoga has four types (Chakshu, Achakshu, Avadhi, Kevala Darshana).
Twofold Classification of Souls: Souls are classified as worldly (Samsari) and liberated (Mukta).
Worldly Souls: Further categorized based on the presence of mind: Manas-sahita (with mind, also called Sangi) and Manas-rahita (without mind, also called Asangi).
Sentient and Non-Sentient Beings: Souls are also classified as Tiras (mobile, with two or more senses) and Sthavaras (immobile, with one sense).
The Five Kingdoms of Life (Kayas):
- Sthavara (One-sensed): Earth element (Prithvi-kaya), Water element (Apa-kaya), Plant life (Vanaspati-kaya), Fire element (Teu-kaya), and Air element (Vayu-kaya). The text clarifies that fire and air bodies are technically Sthavara but possess characteristics that make them appear mobile.
- Tiras (Mobile): Two-sensed (Be-indriya, e.g., worms), Three-sensed (Te-indriya, e.g., ants), Four-sensed (Chau-indriya, e.g., flies), and Five-sensed (Panch-indriya, e.g., humans, animals, celestial beings).
Classification of Plants: Vanaspati-kaya is further divided into Pratyeka (one soul per body) and Sadharana (infinite souls per body).
The Five Sense Organs: Touch (Sparshan), Taste (Rasan), Smell (Ghran), Sight (Chakshu), and Hearing (Shrotra).
Dravya-indriya and Bhava-indriya: Physical sensory organs and the soul's faculty of perception.
Subdivisions of Dravya-indriya: Nivritti (the physical structure) and Upakarana (the functional apparatus).
Subdivisions of Bhava-indriya: Labdhi (the potential to perceive) and Upayoga (the act of perception).
Scope of Senses: The text details the specific objects perceived by each sense.
Mind (Manas): Considered the sixth sense, its objects are thoughts and ideas (Shruta).
The Process of Life and Death: Discusses the concept of transition between bodies (Vigraha-gati), the role of karmic energy (Karman yoga), and the possibility of direct upward movement (Anushreni-gati) for liberated souls.
Types of Birth: Samurchhana (spontaneous generation), Garbhaja (from a womb), and Upapata (instantaneous celestial birth).
Types of Wombs (Yonis): Nine categories based on vitality, temperature, and enclosure.
Bodies: Five types of bodies are described: Audarika (gross physical body), Vaikriya (transformable body), Aharaka (emitted body for inquiry), Taijasa (fiery body for digestion), and Karmana (karmic body).
Characteristics of Bodies: Discusses their relative subtlety, region of existence, and permanence.
Types of Age (Ayushya): Apollonias (non-terminable by external means) and Apollonias (terminable by external means).

Chapter 3: The Lower and Middle Realms (Adho-loka and Madhya-loka)

Structure of the Universe (Loka): Describes the three realms: Lower (Adho-loka), Middle (Madhya-loka or Tiryaka-loka), and Upper (Urdhva-loka), with their dimensions and cosmological arrangement.
The Seven Hell Realms: Details the seven hellish planes (Ratnaprabha, Sharkaraprabha, etc.), their characteristics, and the nature of the suffering endured by the inhabitants (Narakis).
Suffering in Hell: Explains the three types of suffering: self-inflicted, inflicted by other Narakis, and inflicted by divine beings (Paramadhama-devas). It describes the extreme physical and mental torment, the nature of their bodies, and their luminescence (Leshya).
The Middle Realm (Madhya-loka): Describes the geographical structure of the Middle realm, which is home to humans and animals. It details the arrangement of continents (Dweepa) and oceans (Samudra), the central Mount Meru, and the Jambu-dweepa.
The Jambudweepa: Explains its dimensions, the seven regions (Kshetras), the six mountain ranges (Varṣadhara), and the fourteen great rivers. It also touches upon the celestial bodies (Jyotish-cakra) that revolve around Mount Meru.
The 2.5 Continents (Adhai-dweepa): The region where humans and most animals reside, comprising Jambu-dweepa, Dhataki-khanda, and half of Pushkara-vara.
Human Habitation: Explains that humans are confined to the region up to the Manushottara Mountain.
Types of Humans: Arya (noble) and Mleccha (ignoble).
Types of Lands: Karma-bhumis (lands of action, where spiritual progress is possible) and Akarma-bhumis (lands of no action, where life is sustained by wish-fulfilling trees).
Lifespan: Mentions the lifespan of humans and animals, with a minimum of an instant (Antarmuhurta) and a maximum of three Palyopamas.

Chapter 4: The Celestial Realms (Deva-loka)

Four Classes of Celestial Beings: Introduces the four main divisions of celestials: Bhavanapati (dwellers of lower palaces), Vyantara (intermediate beings), Jyotishka (luminous beings), and Vaimanika (celestial beings residing in flying palaces).
Hierarchy and Organization: Describes the hierarchical structure within Bhavanapati and Vaimanika realms, including Indras, Samanikas, and other officials.
Celestial Lifespans: Details the varying lifespans of different classes of celestial beings, ranging from days to many Sagaropamas.
Celestial Bliss: Explains how celestial beings experience pleasure through touch, sight, sound, and thought, with higher beings experiencing subtler forms of enjoyment.
Types of Celestial Beings: Elaborates on the characteristics, dwelling places, and subdivisions of Bhavanapati, Vyantara, Jyotishka, and Vaimanika celestial beings.
Vaimanika Realms: Discusses the 12 Kalpopanna realms (celestial realms with an organized hierarchy) and the 9 Graiveyaka and 5 Anuttara Vimana realms (kalpatita, where beings are equal and self-sufficient).
Gradations of Bliss and Power: Higher celestial realms generally possess longer lifespans, greater bliss, more radiant bodies, purer luminescence, subtler senses, and wider clairvoyant knowledge, while their physical mobility, body size, possessions, and ego are reduced.
Lokanitika Devas: Beings who reside in the Brahmaloka and are considered celestial sages who play a role in advising Tirthankaras on their path to enlightenment.

Chapter 5: Non-Soul (Ajiva - अजीव)

The Four Categories of Ajiva-kaya: Introduces the four types of non-soul substances that have a multitude of parts: Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Pudgala (matter).
The Five Astikayas: While Ajiva-kaya consists of four, the five Astikayas (substantial categories) are Jiva, Ajiva, Dharma, Adharma, Akasha, and Pudgala. Kala (time) is considered a Dravya but not an Astikaya due to its single-part nature.
Characteristics of Ajiva-kaya: Dharma, Adharma, and Akasha are described as eternal, unchanging, and formless.
Pudgala (Matter): Described as the only formless (Rupi) substance among the Ajiva-kaya, possessing qualities of touch, taste, smell, and color. It is also characterized by sound, bondage, subtlety, grossness, form, division, darkness, shadow, heat, and light.
Atoms and Molecules (Anu and Skandha): Pudgala exists in the form of indivisible atoms (Anu) and aggregates of atoms called molecules (Skandha).
Causes of Formation and Separation: Explains how molecules are formed through combination (Sanghata), separation (Bheda), or a combination of both. Atoms are formed solely by separation.
The Nature of Substance (Sat): Defined as that which possesses creation (Utpada), destruction (Vyaya), and permanence (Dhrouvya).
Qualities (Guna) and Modes (Paryaya): Attributes are inherent, eternal qualities of a substance, while modes are its transient states of being.
The Role of Time (Kala): Discusses the debated status of Kala as a substance and its function in change and temporal relationships.
Interdependence of Souls: Emphasizes that souls (Jivas) contribute to each other's well-being through mutual support and guidance.
Functions of Substances:
- Dharma: Facilitates motion for souls and matter.
- Adharma: Facilitates rest for souls and matter.
- Akasha: Provides space for all substances.
- Pudgala: Forms bodies, speech, mind, breath, pleasure, pain, birth, and death.
- Jiva: Provides mutual support and guidance.
- Kala: Facilitates change, evolution, action, and temporal distinctions.
Properties of Pudgala: Detailed discussion on touch, taste, smell, color, sound, bondage, subtlety, grossness, form, divisions, darkness, shadow, heat, and light.

Overall Significance:

This first part of "Tattvartha Sutra" by Nirmala Jain serves as an invaluable resource for understanding the core principles of Jainism. It meticulously explains complex philosophical concepts in a clear and accessible manner, making this profound text approachable for a wide audience seeking spiritual and philosophical knowledge. The book is well-structured, covering the initial chapters with detailed explanations and cross-references, making it suitable for both students and seasoned practitioners.