Tattvartha Sutram - Book Summary

Here is a comprehensive summary of the Tattvartha Sutram, as presented in the provided Bengali text, with its commentary and translation by Ishvarchandra Shastri:

Title: Tattvartha Sutram (তত্ত্বাৰ্থসুত্রম্) Author/Translator: Pandit Ishvarchandra Shastri (পণ্ডিত ঈশ্বরচন্দ্র শাস্ত্রী) Publisher: Ishvarchandra Shastri (as a series of Bharati Mahavidyalaya Granthamala) Catalog Link: https://jainqq.org/explore/004069/1

This volume of the Tattvartha Sutram, translated and annotated by Pandit Ishvarchandra Shastri, is presented as the first book in the "Bharati Jain Granthamala" series by the Bharati Mahavidyalaya. The goal of this institution is to revive and promote ancient Indian education and culture, including specialized fields like Jain philosophy. The publication acknowledges the generous support of Shri Shantiprasad Jain.

Overview of Tattvartha Sutram:

The Tattvartha Sutram is a foundational text in Jainism, revered by both the Digambara and Shvetambara sects. It is considered a comprehensive guide to Jain philosophy and practice, succinctly presenting the core tenets of the faith. The work is attributed to Acharya Umaswati (or Umaswami in Digambara tradition). The translation and commentary by Shastri aims to make this profound text accessible to a wider audience.

Key Themes and Structure of the Tattvartha Sutram (based on the provided chapters):

The Tattvartha Sutram is divided into ten chapters, each focusing on a crucial aspect of Jain ontology, epistemology, and soteriology. The commentary by Shastri provides detailed explanations, cross-references to other Jain texts, and discussions of differing interpretations among Jain traditions and other philosophical schools.

Chapter Summaries:

Chapter 1: Moksha Marga (The Path to Liberation)

Introduction: This chapter establishes the central theme: the path to liberation (Moksha). It begins with a salutation to Lord Mahavir, the proponent of this path.
Core Principles: The chapter defines the "path to liberation" as the combination of Right Faith (Samyak Darshan), Right Knowledge (Samyak Gyan), and Right Conduct (Samyak Charitra). These three are presented as inseparable and essential for achieving liberation.
Seven Tattvas (Principles/Realities): The foundational principles of Jainism are introduced: Soul (Jiva) and Non-Soul (Ajiva). These are further elaborated with the inclusion of Influx (Asrava), Bondage (Bandha), Suppression of Influx (Samvara), Shedding of Karma (Nirjara), and Liberation (Moksha), making up the seven tattvas.
Nayas (Approaches to Knowledge): Various philosophical approaches to understanding reality (Nayas) are discussed, including their classification and the differing views between Jain traditions (e.g., Digambara and Shvetambara) on their number and scope.
Pramanas (Means of Valid Knowledge): The text outlines the two primary means of acquiring knowledge: Perception (Pratyaksha) and Inference/Non-Perceptual Knowledge (Paroksha).
Karma and Consciousness: The nature of knowledge and its relation to the soul, as well as the concept of karma and its influence, are touched upon.

Chapter 2: Jiva Tattva (The Soul)

Nature of the Soul: This chapter delves deeper into the nature of the soul (Jiva). It describes the soul's five modes of existence (Bhava): Oupshikam (Suppression of Karmic influence), Kshayikam (Destruction of Karmic influence), Kshayaupshikam (Partial suppression and destruction), Audayikam (Result of existing karma), and Parinamikam (Transformation).
Soul's Characteristics: The soul's essential characteristic is Upayoga (Consciousness/Activity), which manifests as Cognitive Consciousness (Gyan Upayoga) and Perceptual Consciousness (Darshan Upayoga).
Classification of Souls: Souls are categorized based on the number of senses they possess (from one-sensed to five-sensed) and their state of consciousness (with or without mind). Souls are also broadly classified as Trais (mobile) and Sthavaras (immobile).
Indriyas (Sense Organs): The chapter details the nature of sense organs, distinguishing between Dravya Indriyas (physical sense organs) and Bhava Indriyas (functional sense organs).
Motions and Bodies: Different types of motion and the various types of bodies (shariras) souls can possess (e.g., Audarika, Vaikriyaka, Aharaka, Taijasa, Karmana) are discussed.

Chapter 3: Lokas (The Universe) and its Components

Loka (The Universe): This chapter describes the structure of the universe according to Jain cosmology, including the seven hellish realms (Ratnaprabha to Mahatamahaprabha) and the seven continents and oceans.
Naraka (Inhabitants of Hell): The nature of souls in the hellish realms and the types of suffering they experience (five types of suffering) are outlined.
Meru Mountain and Continents: The central mountain, Meru, and the geographical divisions like Jambudvipa, Lavanoda, and the six Kulaparvatas (mountain ranges) are described, along with the lakes (Hrada) and rivers originating from them.
Devas (Celestial Beings): The existence and nature of celestial beings are touched upon, differentiating between various types and their lifespans.
Seasons and Human Lifespans: The cyclical nature of time (six seasons in some regions) and the lifespans of humans in different regions are discussed.

Chapter 4: Devas and Their Realms

Types of Devas: This chapter categorizes celestial beings into different classes: Bhavanavasi (Inhabitants of Earthly Dwellings), Vyantara (Intermediate Beings), Jyotishka (Luminous Beings), and Vaimanika (Celestial Palace Dwellers).
Vaimanika Devas: The Vaimanika devas are further divided into Kalpaja (Those born in heavens with specific durations) and Kalpatita (Those beyond the duration of heavenly abodes).
Heavenly Realms: The various heavenly realms (e.g., Saudharma, Ishana, Sanatkumara, Mahendra) and their hierarchical structure are described, along with the lifespans of the Devas residing there.
Lokantika Devas: The chapter also mentions the Lokantika Devas who reside in the outermost regions of the universe.

Chapter 5: Astikayas (Substantial Entities)

The Five Astikayas: This chapter expounds on the five substantial entities (Astikayas) that constitute reality: Jiva (Soul), Pudgala (Matter), Dharma (Principle of Motion), Adharma (Principle of Rest), and Akasha (Space).
Immutability and Change: The text explains that while these Astikayas are eternal and unchanging in their fundamental nature (nithya), they undergo modifications and transformations (paryaya).
Pudgala (Matter): Matter is described as the only Astikaya with attributes of touch, taste, smell, and color. It exists in subtle (paramanu) and gross (skandha) forms.
Dharma, Adharma, Akasha: These principles are described as formless, unchanging, and essential for the movement, rest, and existence of other substances within the universe.
Sattvam (Existence): The concept of "Sattvam" as the characteristic of existence, and how it applies to the modifications of substances, is discussed.

Chapter 6: Karma and Asrava (Influx of Karma)

Karma Yoga: This chapter introduces the concept of Karma Yoga, emphasizing that actions performed with mind, speech, and body (Trikaranas) constitute karma. These actions are classified as Shubha (virtuous) and Ashubha (non-virtuous).
Asrava (Influx): The influx of karmic particles into the soul is explained as a result of these actions. The chapter details how Shubha (virtuous) actions lead to the influx of Punyam (merit), and Ashubha (non-virtuous) actions lead to the influx of Papam (demerit).
Causes of Karma: The text identifies various causes for karmic influx, including false belief (Mithyadarshana), non-restraint (Avirati), carelessness (Pramada), passions (Kashaya), and activity of the mind, speech, and body (Yoga).
Types of Karma: The eight types of karma are introduced, categorized into Ghati Karma (destroying karma) and Aghati Karma (non-destroying karma), which are further elaborated in subsequent chapters.

Chapter 7: Vratas (Vows) and their Practice

The Five Great Vows (Mahavratas): This chapter focuses on the practice of the five great vows: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy/chastity), and Aparigraha (non-possession/non-attachment).
Mahavratas and Anuvratas: The vows are distinguished into Mahavratas (great vows) for ascetics, which are practiced completely, and Anuvratas (minor vows) for laypeople, which are practiced partially.
Bhavanas (Mental Dispositions): The chapter discusses various mental dispositions (Bhavanas) that support the practice of vows, such as Maitri (friendliness), Pramoda (joy in others' virtues), Karunya (compassion), and Madhyastha (equanimity).
Virtuous Qualities of Ascetics: The virtuous qualities and practices of ascetics, such as the twenty-eight essential virtues (Mulguna) and the seven vows (Shilas) for lay disciples, are detailed.

Chapter 8: Bandha (Bondage) and its Causes

Causes of Bondage: This chapter elaborates on the causes of bondage (Bandha), reiterating the role of Mithyadarshana (false belief), Avirati (non-restraint), Pramada (carelessness), Kashaya (passions), and Yoga (activity).
Types of Bandha: The four types of bondage are explained: Prakriti Bandha (Type of Karma), Sthiti Bandha (Duration of Karma), Anubhava Bandha (Intensity of Karma), and Pradesha Bandha (Quantity of Karma).
Duration of Karmas: The chapter details the lifespans (sthiti) of different types of karma, measured in units of Sagaropama (a vast cosmic time unit), highlighting the immense duration of some karmic effects.

Chapter 9: Samvara and Nirjara (Suppression and Shedding of Karma)

Samvara (Suppression of Influx): This chapter explains Samvara as the process of stopping the influx of new karma. This is achieved through Gupti (control of mind, speech, and body), Samiti (carefulness in actions), Dharma (virtues), Anupreksha (contemplations), Parishaha Jay (conquest of hardships), and Charitra (conduct).
Nirjara (Shedding of Karma): Nirjara is described as the process of shedding existing karma. This is primarily achieved through Tapas (austerities), which are further classified into Bahya Tapas (external austerities) and Abhyantara Tapas (internal austerities).
Types of Tapas: The twelve types of austerities are outlined, including fasting, restraint of senses, penance, and meditation.
Meditation (Dhyana): The chapter discusses meditation as a key practice for achieving Nirjara. Different types of meditation are mentioned, including Arta Dhyana (sorrowful meditation), Raudra Dhyana (fierce meditation), Dharma Dhyana (virtuous meditation), and Shukla Dhyana (pure meditation). The latter two are considered conducive to liberation.

Chapter 10: Moksha (Liberation)

Kaivalya (Omniscience and Liberation): This chapter describes the state of Moksha, which is achieved through the complete destruction of all karmas, leading to the attainment of Kaivalya Gyan (omniscience) and Kaivalya Darshan (omniscient perception).
Process of Liberation: The chapter explains that liberation is attained after the destruction of Ghati Karmas (destroying karmas), which include knowledge-obscuring, perception-obscuring, deluding, and energy-obscuring karmas.
The Soul's Ascent: After liberation, the soul ascends to the Loka Anta (extremity of the universe) and then to the Alok Akasha (non-loka space), residing there eternally in a state of pure consciousness and bliss.
The Role of Dharma Astikaya: The chapter clarifies that the soul's movement ceases at the Loka Anta due to the absence of Dharma Astikaya, which provides the medium for motion.
Classification of Siddhas: Finally, the chapter touches upon the classification of liberated souls (Siddhas) based on various criteria, such as their lifespan, birthplace, and the path they followed.

Commentary by Ishvarchandra Shastri:

Shastri's commentary, titled "Balabodhini" (बालबोधिनी), provides:

Verse-by-verse explanations: Each sutra is explained in detail, clarifying its meaning and context.
Cross-references: Frequent references are made to other Jain scriptures, such as the Agamas, and to the works of prominent Jain scholars like Umaswati, Prabhachandra, and Haribhadra Suri.
Comparison of Traditions: Shastri highlights differences in interpretations between the Digambara and Shvetambara traditions, as well as comparisons with other Indian philosophical schools like Nyaya, Vedanta, Sankhya, Yoga, and Buddhism.
Linguistic Clarity: The commentary aims to make the subtle philosophical concepts understandable through clear and precise Bengali.
Historical Context: The introduction and various notes provide insights into the historical context of Jain scholarship and the efforts to preserve and disseminate Jain literature.

This edition of the Tattvartha Sutram, with Shastri's comprehensive commentary, serves as an invaluable resource for students and scholars seeking to understand the profound teachings of Jain philosophy.