Tattvartha Sutra Prabodh Tika Adhyay 01 - Book Summary

This is a summary of the "Tattvartha Sutra Prabodhika Tika - Adhyay 01" by Muni Deepratnasagar, published by Shrutnidhi Ahmedabad. The book serves as a commentary on the first chapter of the Tattvartha Sutra, a foundational text in Jainism.

Here's a breakdown of the key themes and content covered in the provided pages:

I. Introduction and Dedications (Pages 1-6):

Title and Authorship: The book is titled "Tattvartha Sutra Prabodh Tika Adhyay 01," with Muni Deepratnasagar credited as the author of the commentary ("Prabodh Tika").
Inspiration and Guidance:
- The commentary is inspired by the guidance and efforts of Pujya Muniraj Shri Sudharmasagarji M.S., described as a skilled navigator and motivator for the chanting of the Navkar mantra and the Charitra-pad mantra.
- The work is also presented under the inspiration of Pujya Punyasagarji M.S., disciple of Panyas Pravar Shri Jitendrasagarji Ganivarya.
- Lord Neminath Bhagwan is invoked and praised as the supreme object of worship for the inspiration behind the work.
- Shri Bhidbhanjan Parshwanath of Nimach (M.P.) is honored, whose miracles the author experienced.
Dedication: The book is dedicated to Bal Brahmachari Shri Neminathay Namah.
Publisher: Shrutnidhi, Ahmedabad.
Publication Details: The date of publication is mentioned as 8/4/91 (Monday, Chaitra Vad 9, VS 2047).
Abhinav Shrut Prakashan: This is the publishing house.

II. Table of Contents (Page 7):

This page provides a detailed list of the topics and the corresponding sutras and page numbers covered in the first chapter of the Tattvartha Sutra commentary. The topics include:

The Path to Liberation (Moksha Marg)
The Characteristics of Right Faith (Samyakdarshan)
The Causes of Right Faith
Identification of the Essences (Tattvas)
The Four Nikshepas (Methods of Classification)
The Means to Know the Tattvas
The Paths for Tattva Consideration
The Five Types of Knowledge (Jnana)
The Discussion of Pramana (Valid Means of Knowledge) in relation to Jnana
Synonyms for Mati Jnana (Perceptual Knowledge)
The Causes of Mati Jnana
The Four Types: Avagraha, Iha, etc.
The Subject Matter of Avagraha, etc.
The Two Types of Avagraha
The Nature and Types of Shrut Jnana (Scriptural Knowledge)
The Types and Lords of Avadhi Jnana (Extended Knowledge)
The Types of Manahparyaya Jnana (Mental Knowledge)
The Difference between Avadhi and Manahparyaya
The Objects of Mati, etc., the Five Types of Knowledge
The Number of Knowledges Occurring Simultaneously in One Soul
Determination of Incorrect Knowledge
The Types and Nature of Nayas (Standpoints)

III. Commentary on Sutras (Pages 10 onwards):

The commentary then proceeds to explain each sutra of the first chapter:

Sutra 1 (Page 11-19): Defines the path to liberation as Right Faith, Right Knowledge, and Right Conduct (Darshan-Jnana-Charitra), also known as the Three Jewels (Ratnatrayi). It elaborates on the meaning of "Samyak" (Right), "Darshan" (Faith), "Jnana" (Knowledge), "Charitra" (Conduct), and "Moksha" (Liberation). It also discusses the importance of the collective nature of these three for attaining moksha.
Sutra 2 (Page 23-29): Focuses on the definition of Right Faith (Samyakdarshan) as faith in the Tattvas (essences). It explains the meaning of "Tattva" (essence), "Artha" (meaning/substance), "Tattvartha" (the meaning of the essence), and "Shraddhan" (faith). It further elaborates on the five characteristics of a person with Right Faith: Prasham (calmness of passions), Samveg (spiritual fervor/desire for moksha), Nirved (disgust with the cycle of birth and death), Anukampa (compassion), and Astikya (faith in Jain principles).
Sutra 3 (Page 30-34): Explains the origin of Right Faith (Samyakdarshan), stating it can arise naturally (Nisarga) or through external causes/instruction (Adhigama). It details various external causes like teachings of Tirthankaras, scriptures, idols, etc.
Sutra 4 (Page 35-43): Lists and defines the seven Tattvas: Jiva (soul), Ajiva (non-soul), Asrava (influx of karma), Bandha (bondage of karma), Samvara (cessation of karma influx), Nirjara (shedding of karma), and Moksha (liberation). It discusses the interrelation of these Tattvas and the Jain perspective on numbering the Tattvas (seven vs. nine).
Sutra 5 (Page 44-53): Introduces the four Nikshepas (ways of classification) through which any entity can be understood: Nama (name), Sthapana (representation/icon), Dravya (substance in past/future states), and Bhava (substance in present state). It explains how these apply to the Tattvas.
Sutra 6 (Page 57-68): Explains Pramana (valid means of knowledge) and Naya (standpoints) as the ways to understand the Tattvas. It elaborates on Pramana as direct (Pratyaksha) and indirect (Paroksha) knowledge and discusses various schools' views on Pramana, emphasizing the Jain perspective. It also introduces the concept of Naya and its various types (like Naigama, Sangraha, Vyavahara, Rujusutra, Shabda, Sambhirit, Evambhuta) and their role in understanding reality from different perspectives.
Sutra 7 (Page 71-78): Outlines the six ways to understand a Tattva: Nirdesha (description of nature), Svamitva (ownership), Sadhana (cause), Adhikarana (locus/support), Sthiti (duration), and Vidhana (types/classification). These are applied to various Tattvas, including Jnana (knowledge).
Sutra 8 (Page 79-88): Details eight ways to analyze a Tattva: Sat (existence), Sankhya (number), Kshetra (space), Sparshan (time span), Kala (time), Antara (interval), Bhava (mode/state), and Alpa-bahutva (comparison of quantity/intensity). It discusses these in the context of Samyakdarshan.
Sutra 9 (Page 89-96): Introduces the five types of knowledge: Mati (perceptual), Shrut (scriptural), Avadhi (extended knowledge of form), Manahparyaya (mental knowledge), and Kevala (omniscience). It begins the detailed explanation of these.
Sutra 10 (Page 98-104): Focuses on Pramana (valid means of knowledge) itself, stating that knowledge is indeed Pramana, and it can be direct (Pratyaksha) or indirect (Paroksha).
Sutra 11 (Page 104-107): Identifies Mati and Shrut knowledge as Paroksha Pramana, explaining why they are considered indirect due to their reliance on external senses and mind.
Sutra 12 (Page 109-113): Identifies Avadhi, Manahparyaya, and Kevala knowledge as Pratyaksha Pramana, explaining their direct nature, independent of external senses.
Sutra 13 (Page 114-118): Explains the synonyms and nature of Mati Jnana, listing terms like Smriti, Sajna, Chinta, and Abhinibodha.
Sutra 14 (Page 119-125): Details how Mati Jnana arises through the senses (Indriya) and the mind (Anindriya). It explains the different ways these senses interact with objects.
Sutra 15 (Page 126-135): Elaborates on the four stages of Mati Jnana: Avagraha (reception), Iha (investigation), Avaya (inference/determination), and Dharana (retention). It also discusses the types of Avagraha (Vyanjanika and Arthika) and their characteristics.
Sutra 16 (Page 136-144): Discusses the various classifications of Avagraha, Iha, Avaya, and Dharana based on quantity (Bahu/Alpa), variety (Bahuvidha/Ekavidha), speed (Kshipta/Aksipta), certainty (Nishchita/Anishchita), and permanence (Dhruva/Adhruva). It highlights the 336 possible permutations of Mati Jnana.
Sutra 17 (Page 145-150): Clarifies the scope of Mati and Shrut Jnana, stating that they pertain to all substances but only certain states (Paryayas). It reiterates the relationship between these two types of knowledge.
Sutra 18 (Page 151-155): Explains Vyanjanika Avagraha, which is the initial, indistinct perception, and differentiates it from Arthika Avagraha. It notes that Vyanjanika Avagraha occurs through the four senses (excluding sight and mind), while Arthika Avagraha involves sight and mind as well.
Sutra 19 (Page 156-161): Excludes sight (Chakshu) and mind (Anindriya) from Vyanjanika Avagraha. It discusses the distinction between sense-dependent and mind-dependent knowledge and the different classifications of Shrut Jnana (Angabahya and Angapravishta).
Sutra 20 (Page 162-167): Defines Shrut Jnana as knowledge that follows Mati Jnana and describes its two main categories: Angapravishta (canonical texts) and Angabahya (non-canonical texts). It mentions the twelve Angas and various Angabahya categories.
Sutra 21 (Page 171-177): Introduces Avadhi Jnana (extended knowledge of form) and states that it has two types: Bhavapratyaya (arising from the destiny/lifespan) and Kshaya-upashama-nimitta (arising from the partial destruction/subsidence of karmas).
Sutra 22 (Page 178-181): Explains that Bhavapratyaya Avadhi Jnana is characteristic of beings in hellish (Naraka) and celestial (Deva) realms, arising naturally with their birth in those destinies.
Sutra 23 (Page 182-188): Explains that Kshaya-upashama-nimitta Avadhi Jnana is possessed by humans and animals, arising from the partial destruction/subsidence of karmic obstructions. It further classifies this knowledge into six types based on the nature of manifestation and retention: Anugami, Ananugami, Vardhmana, Hiyaman, Pratipati, and Apratipati.
Sutra 24 (Page 189-194): Introduces Manahparyaya Jnana (mental knowledge of others' thoughts) and its two types: Rujumati (simple/general knowledge of thoughts) and Vipulamati (complex/detailed knowledge of thoughts). It explains the distinctions based on purity and continuity.
Sutra 25 (Page 195-198): Differentiates between Rujumati and Vipulamati Manahparyaya Jnana based on their purity, scope, and continuity.
Sutra 26 (Page 199-203): Compares Avadhi Jnana and Manahparyaya Jnana based on purity, scope (Kshetra), the nature of the possessor (Svami), and the object of knowledge (Vishaya). It highlights that Manahparyaya Jnana is generally purer and more refined than Avadhi Jnana.
Sutra 27 (Page 204-208): Discusses the scope of Mati and Shrut Jnana, stating they pertain to all substances but only to certain states (Paryayas). It clarifies the limitations of these knowledges compared to higher knowledges.
Sutra 28 (Page 209-213): Explains the scope of Avadhi Jnana, stating it pertains to all material substances (Rupi Dravyas) and their specific states (Paryayas). It contrasts this with Manahparyaya Jnana's scope.
Sutra 29 (Page 214-217): Defines the scope of Manahparyaya Jnana, stating it pertains to infinite states of mental processes within the domain of material substances, specifically limited to human and animal minds within a certain area (Adhai Dvipa).
Sutra 30 (Page 218-221): Describes Kevala Jnana (omniscience) as the knowledge that encompasses all substances and all their states (Paryayas) without limitation. It highlights the absolute purity and completeness of Kevala Jnana.
Sutra 31 (Page 202-207): Discusses the possibility of a soul having one to four types of knowledge simultaneously, but not all five. It also delves into the nature of Kevala Jnana and its relationship with other knowledges.
Sutra 32 (Page 208-213): Addresses the concept of "Viparyaya" (contrary or incorrect knowledge) in relation to Mati, Shrut, and Avadhi Jnana, explaining that when these knowledges are associated with wrong faith (Mithyatva), they become incorrect knowledge.
Sutra 33 (Page 214-221): Further clarifies the distinction between right knowledge and wrong knowledge, explaining that even if the senses perceive accurately, if the underlying faith is wrong, the knowledge is considered incorrect. It emphasizes the importance of right faith (Samyakdarshan) for correct knowledge.
Sutra 34 (Page 223-230): Introduces the concept of Nayas (standpoints) and lists five primary Nayas: Naigama, Sangraha, Vyavahara, Rujusutra, and Shabda.
Sutra 35 (Page 231-241): Elaborates on the Nayas, providing details on their sub-categories and interpretations, particularly focusing on the nuances of Naigama, Sangraha, Vyavahara, Rujusutra, and Shabda Nayas. It also touches upon Sambhirit and Evambhuta Nayas.

IV. Appendices (Pages 242-254):

Parishisht-1 (Page 242-254): Contains various supplementary materials, including:
- Dravya Sahayak: Lists of individuals and organizations who supported the publication.
- Sutra Anukram: A systematic list of sutras covered with their page numbers.
- Agam Sandarbh: References from other Jain scriptures like Sthananga Sutra, Bhagavati Sutra, Nandisutra, Uttaradhyayan Sutra, etc.
- Pads (Verses): Poetic summaries or verses related to the sutras.
- Nishkarsh (Conclusion): Summaries and key takeaways from the discussed sutras.
- List of Publications: A list of other works by Muni Deepratnasagar.

Overall Purpose of the Commentary:

The "Prabodh Tika" aims to provide a clear and accessible explanation of the Tattvartha Sutra's first chapter, focusing on the fundamental principles of Jainism, particularly the path to liberation, right faith, right knowledge, and the nature of various types of knowledge. It seeks to clarify the complex philosophical concepts for students and practitioners of Jainism.