Tattvartha Sutram - Book Summary

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Tattvartha Sutram: A Summary

The Tattvartha Sutram, authored by Umasvami (also known as Umasvati), is a foundational text in Jainism, revered by both the Digambara and Svetambara traditions. Often referred to as the "Jain Bible," it systematically outlines the entirety of Jain philosophy in a concise and aphoristic manner. The book is structured into ten chapters, containing 357 sutras (aphorisms).

Author and Age: Umasvami was a disciple of Kundakundacharya, a renowned Jain saint. Inscriptions and Jain historical accounts place Umasvami's life between 135-219 AD, making the Tattvartha Sutram over 1700 years old. Its teachings are considered authoritative due to its central position in Jain tradition and its acceptance across different Jain sects.

Central Theme and Structure: The primary purpose of the Tattvartha Sutram is to illuminate the path to liberation (Moksha). It is structured around the seven Jain principles (Tattvas) and the three gems (Ratnatraya) that constitute the path to liberation: Right Belief (Samyak Darshana), Right Knowledge (Samyak Jnana), and Right Conduct (Samyak Charitra). The first sutra itself encapsulates this core message: "Right belief, right knowledge, and right conduct together constitute the path to liberation."

Key Concepts Explained:

Chapter I: The Nature of Reality and Knowledge

Seven Principles (Tattvas): The chapter introduces the fundamental categories of existence:
- Jiva (Soul)
- Ajiva (Non-soul)
- Asrava (Inflow of karmic matter)
- Bandha (Bondage of the soul by karmic matter)
- Samvara (Stoppage of karmic inflow)
- Nirjara (Shedding of karmic matter)
- Moksha (Liberation of the soul)
Right Belief (Samyak Darshana): Defined as firm conviction in the true nature of reality (Tattvartha). It can be attained instinctively (Nisarga) or through external learning (Adhigama).
Pramana and Naya: The chapter details the valid means of knowledge (Pramana - direct and indirect) and the various standpoints (Naya - substantial and modal) used to understand reality, highlighting the Jain doctrine of Syadvada (conditional predication).
Types of Knowledge: It classifies knowledge into five types: Mati (sensitive), Shruta (scriptural), Avadhi (visual), Manahparyaya (mental), and Kevala (omniscience). It distinguishes between direct (Pratyaksha) and indirect (Paroksha) knowledge.
Wrong Knowledge (Viparyaya): It identifies doubt, error, and carelessness as sources of wrong knowledge.

Chapter II: The Soul and Its States

Five Thought-Activities (Bhava): The soul's consciousness manifests in five ways: Aupashamika (subsidential), Kshayika (destructive/purified), Kshayopashamika (mixed), Audayika (operative), and Parinamika (natural).
Karmas: It explains the classification of karmas into eight types (four destructive - Jnanavaraniya, Darshanavaraniya, Mohaniya, Antaraya - and four non-destructive - Vedaniya, Ayu, Nama, Gotra).
States of the Soul: It differentiates between mundane (Samsari) souls bound by karma and liberated (Mukta) souls.
Types of Beings: It describes the different categories of living beings based on their senses, the presence or absence of mind, and their conditions of existence (hellish, sub-human, human, celestial).
Types of Birth: It outlines three modes of birth: Sammurchhana (spontaneous generation), Garbha (uterine), and Upapada (instantaneous rise).
Bodies: It details the five types of bodies: Audarika (physical), Vaikriyika (fluid), Aharaka (assimilative), Taijasa (electric), and Karmana (karmic), noting their subtler nature and interdependence.

Chapter III: The Structure of the Universe (Loka)

Cosmology: This chapter describes the Jain universe, including the seven netherworlds (earths) with their respective hells, the layered atmospheric regions, and the various continents and oceans arranged concentrically.
Mount Meru and Continents: It details the structure of Jambudvipa, the central continent, and the surrounding oceans, with Mount Meru at its core. It explains the divisions of Jambudvipa into seven regions (Kshetras) and the mountains, lakes, and rivers that adorn them.
Celestial Beings: It mentions the goddesses residing on the mountains and the rivers that flow through the regions.
Human Regions: It describes the distribution of human beings (Aryas and Mlecchhas) across different continents and the concept of Karma-bhumi (regions of action) where liberation can be attained.
Lifespans and Ages: It discusses the varying lifespans and the cyclic nature of time (aeons of increase and decrease) affecting the beings in different regions.

Chapter IV: Celestial Beings (Devas)

Four Orders: Celestial beings are categorized into four orders: Bhavanavası (residential), Vyantara (peripatetic), Jyotiska (stellar), and Vaimanika (heavenly).
Habitats and Lifespans: The chapter details the abodes, lifespans, enjoyments, and characteristics of beings in each order, from the lowest hells to the highest heavens and beyond.
Heavenly Regions: It elaborates on the 16 heavens, the Graiveyakas, Anudishas, and Anuttaras, describing their layered structure and the gradual increase in virtues like lifespan, power, and purity as one ascends.

Chapter V: Non-Soul Substances (Ajiva)

Five Ajiva Tattvas: This chapter focuses on the non-soul substances: Dharma (medium of motion), Adharma (medium of rest), Akasha (space), Kala (time), and Pudgala (matter).
Substances and Attributes: It defines substance (Dravya) as a collection of inseparable attributes (Guna) and modifications (Paryaya). It outlines the common attributes of all substances and the special attributes of each.
Function of Substances: It explains the specific functions of each Ajiva substance: Dharma enables motion, Adharma enables rest, Akasha provides space, Kala facilitates change, and Pudgala forms the basis of physical existence, senses, mind, and life processes.
Matter (Pudgala): It describes matter in its atomic (Anu) and molecular (Skandha) forms, detailing its qualities like touch, taste, smell, color, sound, union, fineness, grossness, form, divisibility, darkness, and light.

Chapter VI: The Flow of Karma (Asrava)

Yoga: It defines Yoga as the soul's activity through mind, speech, and body that attracts karmic matter.
Asrava: It explains Asrava as the inflow of karmic matter, classified as auspicious (Punya) and inauspicious (Papa).
Causes of Asrava: The chapter elaborates on the various causes of Asrava, including the five senses, four passions, lack of vows, and specific actions related to each fault (injury, falsehood, theft, unchastity, attachment). It details how these causes, influenced by factors like intensity of desire and dependence on soul or non-soul entities, lead to the inflow of different types of karmas.

Chapter VII: Restraint and Vows (Samvara and Vrata)

Samvara: Defined as the stoppage of karmic inflow, achieved through Gupti (control of mind, speech, body), Samiti (carefulness in actions), Dharma (observances), Anupreksha (meditation), Parishah-jaya (endurance of hardships), and Charitra (conduct).
Vows (Vrata): It explains the five vows against injury, falsehood, theft, unchastity, and attachment, and their partial (Anuvrata) and complete (Mahavrata) forms.
Supporting Vows: It details the ancillary vows that support the primary vows, including disciplinary vows (Shikshavrata) like meditation, fasting, limiting enjoyments, and charity.
Stages of a Householder: It outlines the eleven stages (Pratima) of spiritual practice for a layperson (Agari).
Sallekhana: It describes Sallekhana, the peaceful, non-attached, and passion-suppressed death, as the final vow.

Chapter VIII: Karma and Its Manifestations

Causes of Bondage: This chapter delves deeper into the causes of karmic bondage, elaborating on the 35 varieties of wrong belief, 12 types of vowlessness, 15 types of carelessness, and the 15 types of passions (Kashaya) and their sub-classifications.
Types of Karmas: It provides detailed classifications of the eight karmas based on their intensity, duration, and the specific actions that lead to their inflow.
Duration of Karmas: It specifies the maximum and minimum durations for various karmas.
Maturity and Fruition (Vipaka): It explains that the fruition of karma occurs according to its nature, bringing about the effects that correspond to its name.
Punya and Papa: It identifies meritorious (Punya) and demeritorious (Papa) karmas and their respective causes.

Chapter IX: The Process of Shedding Karma (Nirjara) and Conduct

Nirjara: It explains Nirjara as the shedding of karmas, both through their natural ripening (Sakama) and through deliberate effort like austerities (Akama).
Austerities (Tapa): It categorizes austerities into external (Bahya - six types) and internal (Abhyantara - six types), including fasting, eating less, limiting food sources, giving up delicacies, living in solitude, and mortification of the body (external), and expiation, reverence, service, scripture study, giving up possessions, and concentration (internal).
Types of Conduct (Charitra): It outlines five types of Right Conduct: Samayika (equanimity), Chedopasthapana (recovery of equanimity), Paribhara-vishuddhi (purity), Sukshma-samparaaya (freedom from gross passions), and Yathakhyata (ideal, passionless conduct).
Sufferings (Parishaha): It enumerates the 22 types of sufferings that ascetics may endure, caused by various karmas, and discusses how the intensity and possibility of these sufferings vary with the spiritual stages.

Chapter X: Liberation (Moksha)

Attainment of Omniscience (Kevala Jnana): This chapter explains that perfect knowledge is attained through the destruction of Mohaniya (deluding) karma and then simultaneously Jnanavaraniya, Darshanavaraniya, and Antaraya karmas.
Liberation (Moksha): Liberation is defined as the complete freedom from all karmas, achieved by the cessation of the causes of bondage and the shedding of all karmic matter.
Spiritual Stages (Gunasthana): It details the fourteen stages of spiritual development, explaining the soul's thought-activity at each stage and the shedding of karmas that leads progressively towards liberation.
Post-Liberation: It describes the upward journey of the liberated soul to the end of the universe (Lokanta), its characteristics (immateriality, unchanging bliss, infinite knowledge), and the factors influencing its state after liberation, such as its last physical form and the number of souls liberated simultaneously.

In essence, the Tattvartha Sutram serves as a comprehensive guide to understanding the Jain worldview, the path of spiritual discipline, and the ultimate goal of liberation, presented with logical rigor and profound philosophical insight.