Tattvartha Sutram Part 01

The provided text is Volume 1 of the Tattvartha Sutra, authored by Kanhaiyalal Maharaj and published by Jain Shastroddhar Samiti. It is a commentary or translation that includes the original Sanskrit text, a Hindi-Gujarati translation, and explanations from various Jain acharyas.

Here's a summary of the key aspects and content covered in the provided pages of Part 1:

Title and Author:

• Book Title: Shri Tattvartha Sutram, Part 01
• Author(s): Kanhaiyalal Maharaj (the text also mentions commentaries by Acharya Ghasi Lalji Maharaj and Deepika-Niyukti by Punyashri Ghasi Lalji Maharaj)
• Publisher: Jain Shastroddhar Samiti, Rajkot.
• Publication Year: 1973 (Vir Samvat 2499, Vikram Samvat 2029).

Core Jain Concepts Introduced: The text begins with a Mangalacharan (auspicious invocation) and then directly addresses the foundational principles of Jainism as laid out in the Tattvartha Sutra.

The Nine Universal Truths (Nav Tattvas): The very first sutra is presented as:

• Jeeva (जीव): Soul/Living Being
• Ajeeva (अजीव): Non-living Being
• Bandha (बन्ध): Bondage
• Punya (पुण्य): Merit/Virtue
• Papa (पाप): Demerit/Sin
• Aasrava (आस्रव): Influx of karmas
• Samvara (संवर): Stoppage of influx of karmas
• Nirjara (निर्जरा): Shedding of karmas
• Moksha (मोक्ष): Liberation/Salvation

The text explains these nine truths in detail starting from the initial pages.

Detailed Explanation of Key Concepts (Volume 1 Focus):

• Jeeva (Soul):

  • Described as having the characteristic of "Upayoga" (उपयोग) - consciousness, awareness, or the capacity to know and perceive.
  • It is explained as being both subtle and gross, capable of contracting and expanding to fit various bodies (like an insect or an elephant).
  • Jeeva is also discussed in terms of its states (Bhav) and substance (Dravya).
  • The concept of "Samanaska" (समनस्क - with mind) and "Amanaska" (अमनस्क - without mind) is introduced, differentiating souls based on the presence of a mind.
  • Jeevas are further classified into "Samsari" (सांसारिक - those in the cycle of birth and death) and "Mukta" (मुक्त - liberated souls).
  • Samsari souls are then divided into "Trasa" (त्रस - mobile beings) and "Sthavara" (स्थावर - immobile beings). Trasa beings are further categorized into those with two, three, four, and five senses. Sthavaras are described as the five categories of Jevas with only one sense (Jeev Kaya).
  • The concept of "Sukshma" (सूक्ष्म - subtle) and "Badara" (बादल - gross) Jeevas is introduced.
  • "Paryapta" (पर्याप्त - with complete vitalities) and "Aparayapta" (अपर्याप्त - without complete vitalities) is also discussed, relating to the development of bodies and senses.
  • The text delves into the types of senses (Indriya) - touch, taste, smell, sight, and hearing, noting that the mind (Manas) is not considered an Indriya.
  • Six Fundamental States of the Soul (Shadbhava): The text explains the six states of the soul: Audayika (due to maturation of karmas), Aupashamika (due to subsidence of karmas), Kshāyika (due to destruction of karmas), Mishr (combination of subsidence and destruction), Pārināmika (natural inherent state), and Sānnipātika (combination of various states).

• Ajeeva (Non-living):

  • The text begins to introduce the concept of Ajeeva as that which lacks consciousness.
  • It lists the five Ajeeva substances:
    • Dharma Dravya (धर्मास्तिकाया): The medium of motion, responsible for enabling movement.
    • Adharma Dravya (अधर्मास्तिकाया): The medium of rest, responsible for enabling stillness.
    • Akasha Dravya (आकाश): Space, which provides room for all substances.
    • Kala Dravya (काल): Time, which is the reason for change and succession.
    • Pudgala Dravya (पुद्गल): Matter, which has form, touch, taste, smell, and color, and is the only Dravya that can be perceived by senses.

• Bondage (Bandha):

  • The text introduces the concept of Bandha as the cause of the soul's (Jeeva) entanglement with karmic matter.
  • It mentions the causes of Bandha: Mithya Darshana (false perception), Avirati (lack of restraint), Pramada (carelessness), Kashaaya (passions), and Yoga (activity of mind, speech, and body).
  • The text starts to classify karmas into eight fundamental types (Mula Prakriti Bandha): Jnanaavaraniya (knowledge-obscuring), Darshanaavaraniya (perception-obscuring), Vedaniya (feeling-producing), Mohaniya (deluding), Ayushya (lifespan), Nama (name/body-form), Gotra (status/lineage), and Antaraya (obstruction).
  • It begins to detail the number of "Uttar Prakriti" (sub-types) for each of these Mula Prakritis, with the initial focus on Jnanaavaraniya (5 types) and Darshanaavaraniya (9 types).

Overall Scope of Part 1 (based on the provided pages): The initial chapters of this volume focus heavily on defining and classifying the Jeeva (soul) and the Ajeeva (non-living substances) according to Jain philosophy. It lays the groundwork for understanding the soul's journey through samsara, its nature, its existence in various forms, and its attributes. The beginning of the explanation of Karma and Bandha is also presented, indicating that these core concepts will be elaborated in subsequent parts. The text emphasizes the interconnectedness of these principles in the Jain worldview.

The text appears to be a detailed commentary, providing not only the sutras but also explanations and the reasoning behind Jain doctrines, referencing other scriptures like Uttaradhyayana Sutra and Sthananga Sutra.