Tattvarthadhigam Sutra - Book Summary

Here's a comprehensive summary of the Tattvarthadhigama Sutra based on the provided Gujarati text, which includes the Sutra, its commentary (Bhashya), and a Gujarati translation. The summary is structured to cover the key aspects of the text.

Book Title: Tattvarthadhigama Sutra Author: Shrimad Umaswati Vacak Pravar Commentary Author: Akshaychandrasagarji M. Publisher: Shardaben Chimanbhai Educational Research Centre

Overall Purpose: The Tattvarthadhigama Sutra is a foundational text in Jainism, considered authoritative by both Shvetambara and Digambara traditions. It aims to systematically explain the core principles and truths of Jain philosophy in a concise, sutra-style format. This particular edition is a Gujarati translation of the Svasopajña Bhashya (commentary by the same author) of the Sutra, done by Muni Shri Akshayachandrasagarji M.

Core Message: The central theme is the attainment of liberation (Moksha) through the right understanding and practice of Jain principles. The text is structured as a guide to understanding the "Tattvas" (truths or realities) which lead to the ultimate goal.

Summary of Key Concepts (Chapter-wise, as per the provided text's outline):

Introduction/Preface (Prakshkiya, Yashkalgi, Anuradak Tarathi):

The text is presented as a comprehensive summary of Jain philosophy, a "mirror reflecting the entire essence of Jainism."
It highlights the Tattvarthadhigama Sutra's importance and its acceptance across Jain traditions, despite some differences in interpretation, particularly by the Digambara tradition regarding the Bhashya.
The translator, Muni Shri Akshayachandrasagarji M., is praised for his dedication and scholarship. The translation is also reviewed and refined by Pandit Shri Ratibhai and supported by Muni Shri Purnanand Sagarji M.
The book was financially supported by Shri Adinath Mū. Jain Sangh, Naranpura, Ahmedabad.

Chapter 1: Moksha Marga (The Path to Liberation)

Core Principle: The path to liberation (Moksha) consists of Samyak Darshan (Right Faith/Perception), Samyak Gyana (Right Knowledge), and Samyak Charitra (Right Conduct). These three are essential; absence of any one renders the others insufficient for Moksha.
Tattvas (Truths/Realities): The fundamental realities are identified as Jiva (Soul), Ajiva (Non-soul), Asrava (Inflow of karmas), Bandha (Bondage of karmas), Samvara (Stoppage of karma inflow), Nirjara (Shedding of karmas), and Moksha (Liberation). These are the seven Tattvas.
Types of Samyag Darshan: Right Faith arises either by Nisarga (innate disposition, without external teaching) or Adhigama (through external teaching and guidance).
Naya (Standpoints): The text introduces various standpoints (Naya) like Naigama, Sangraha, Vyavahara, Riju-sutra, Shabda, etc., used to understand the Tattvas from different perspectives. It emphasizes that all Nayas are valid within their own scope but the ultimate truth is seen through the correct application of all of them.
Pramana (Means of Knowledge): Knowledge is acquired through Pramana (direct perception and indirect perception).
Mati, Sruta, Avadhi, Manahparyaya, Kevala: These are the five types of knowledge described, with their respective capabilities and limitations.

Chapter 2: Jiva (The Soul)

Five Bhavas: The soul's states are classified into five: Aupashamika (suppressed karmas), Kshayika (destroyed karmas), Kshayopashamika (partially destroyed/suppressed karmas), Audayika (karmas ripening), and Parinamika (natural states).
Jiva's Nature: The soul is characterized by Upayoga (consciousness, the faculty of knowing and perception), which is its essential nature.
Types of Souls: Souls are broadly classified as Sansari (those in the cycle of birth and death) and Mukta (those liberated).
Jivas and their senses: Souls are categorized based on senses: Ekendriya (one-sensed), Dvi-indriya (two-sensed), Tri-indriya (three-sensed), Chatur-indriya (four-sensed), and Panch-indriya (five-sensed).
Body Types: Discusses the five types of bodies (karmas) that souls acquire: Audarika (gross physical), Vaikriya (transformable), Aharaka (nutrient), Taijasa (luminous), and Karmana (karma body). It details their relative subtlety and characteristics.
Life Forms: Classifies beings into Tras (mobile) and Sthavara (immobile, like plants, earth-bodied, water-bodied, fire-bodied, air-bodied souls).
Indriyas (Senses): Details the five senses (touch, taste, smell, sight, hearing) and their corresponding subtle and gross forms (Dravya Indriya and Bhava Indriya).

Chapter 3: Naraka and Lokakasha (Hells and the Cosmos)

Seven Naraka Bhumis: Describes the seven hellish realms (Naraka Bhumis) arranged vertically downwards, each progressively more suffering and characterized by darker colors, harsher sounds, more intense pain, and worse environments.
Cosmic Structure: Explains the structure of the universe (Loka) with its three parts: Adho Loka (lower world, containing hells), Tiryak Loka (middle world, containing human and animal realms), and Urdhva Loka (upper world, containing heavens).
Mount Meru: Describes Mount Meru as the central axis, surrounded by Jambudvipa and subsequent continents (Dvipas) and oceans (Samudras), each larger than the last, forming concentric circles.
Human Realm (Madhyaloka): Details the various continents (Dvipas) and oceans in the human realm, including Jambudvipa with its subdivisions like Bharatavarsha and Vidheha, and the important year-dhar mountains (Himavan, Mahahimavan, Nishadha, etc.).
Life in Different Realms: Briefly touches upon the types of beings and their life spans, emphasizing the suffering in hells and the varying levels of bliss and duration of life in higher realms.

Chapter 4: Deva (Celestial Beings)

Four Nikayas of Devas: Classifies celestial beings into four categories: Bhavanavasi (dwelling in palaces on earth or subterranean realms), Vyantara (intermediate beings moving between realms), Jyotishka (celestial bodies like suns, moons, stars), and Vaimanika (those dwelling in celestial palaces in the heavens).
Deva Realms and Lifespans: Describes the various heavens within the Vaimanika category, from Saudharma-Kalka to Sarvarthasiddhi, and the ascending lifespans and finer states of existence.
Deva Psychology: Explains that while the higher heavens are free from intense suffering, the lower heavens still experience subtle forms of attachment and pleasure, and the very highest heavens are characterized by subtle bliss and detachment.
Types of Devas: Details the classifications within each Nikaya (e.g., the ten types of Bhavanavasi, eight of Vyantara, five of Jyotishka, and the various types of Vaimanika like Saudharma, Ishana, Saudharma-Kalka, etc., up to the Anuttara heavens).
Leshya (Aura): Explains the color-based classification of auras (Krishna, Nila, Kapota, Peeta, Padma, Shukla) and how they correspond to the realms and states of beings.
Deva Psychology and Bliss: Highlights that while Devas experience immense pleasure, their existence is still subject to karma and the cycle of rebirth, and their bliss is not the ultimate, unblemished bliss of liberation.

Chapter 5: Ajiva (Non-Soul) and Dravyas (Substances)

Six Dravyas: Identifies the fundamental substances in the universe: Jiva (soul), Pudgala (matter), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Kala (time). It's noted that Kala is sometimes considered a quality rather than a substance by some, but here it's listed among the fundamental realities.
Characteristics of Substances:
- Jiva and Pudgala: Are considered Sakaaya (possessing attributes, having parts/pradesha) and are the only substances capable of change and multiplicity. Pudgala is Roopi (material), while Jiva is Aroopi (immaterial).
- Dharma, Adharma, Akasha: Are Aroopi (immaterial), Nitya (eternal), Avsthita (unchanging in quantity), Nishkriya (inactive), and possess Ek-pradeshi (occupying a single point in space – though this is debated in interpretation for Akasha).
- Kala (Time): Is Nitya (eternal), Avyathita (unchanging), Aroopi (immaterial), and Ek-pradeshi (though its immensity is often described as infinite). It is the cause of change and temporal succession.
Pudgala: Detailed description of matter, its atomic nature (Anu) and compound forms (Skandha), and its attributes (sound, darkness, light, touch, taste, smell, color).
Bondage (Bandha): Explains how matter (Pudgala) binds the soul through passions and karma. The nature of bondage through contact of matter with the soul is described.
Nature of Substances: Emphasizes that all substances are eternal in their essence, though their forms and qualities may change.

Chapter 6: Asrava (Inflow of Karmas)

Yoga: Defines Yoga as the activity of Kaya (body), Vani (speech), and Manas (mind). These can be either Shubha (auspicious) or Ashubha (inauspicious).
Ashubha Asrava: Inauspicious activities like violence, falsehood, theft, unchastity, and excessive possession are detailed as causes for karma inflow.
Shubha Asrava: Auspicious activities like non-violence, truthfulness, non-stealing, chastity, and non-possession, along with positive thoughts and actions, lead to the inflow of meritorious karmas.
Karma Types: Mentions that Asrava leads to Bandha, which is further classified into types based on the nature of the inflow (e.g., Samparyayika and Iryapatha). Samparyayika is associated with passions, while Iryapatha is the karma incurred by gross physical activity.

Chapter 7: Vrata and Virati (Vows and Abstinence)

Vows: Defines vows as abstinence from violence, falsehood, theft, unchastity, and possession.
Types of Vows: Distinguishes between Anu Vrata (minor vows) and Mahavrata (great vows for ascetics).
Anu Vrata: Lists the five Anu Vratas: non-violence, truthfulness, non-stealing, chastity, and non-possession.
Additional Vows (Guna Vratas and Shiksha Vratas): Details the supporting vows like non-excessive travel (Desha Vrata), prohibition of wrong speech (Anartha Danda Virati), Samayika (equanimity), Paushadha (fasting), Upavasa (abstinence), and limitations on consumption (Upabhoga-Paribhoga). It also explains the importance of Atithi Samvibhaga (charity to the deserving).
Acharan (Conduct): Explains the conduct associated with these vows and the consequences of their transgression (Aticharas).
Importance of Vrata: Emphasizes that following vows diligently leads to the purification of the soul and progress on the spiritual path.

Chapter 8: Bandha (Bondage of Karmas)

Causes of Bandha: Identifies Mithya Darshan (deluded faith), Avirati (lack of vows/restraint), Pramada (negligence), Kashaya (passions), and Yoga (activity of mind, speech, and body) as the primary causes of karma bondage.
Four Aspects of Karma Bandha: Details the four ways karmas bind the soul:
1. Prakriti Bandha: The nature or type of karma incurred.
2. Sthiti Bandha: The duration of the karma's effect.
3. Anubhava Bandha: The intensity or sweetness/bitterness of the karma's fruit.
4. Pradesha Bandha: The quantum or extent of karma particles binding the soul.
Categorization of Karmas: Lists the eight main karmas (Gyana-avaraniya, Darshana-avaraniya, Vedaniya, Mohaniya, Ayushya, Nama, Gotra, Antaraya) and their respective sub-types.
Duration of Karmas: Provides the maximum (Para) and minimum (Apara) durations for the bondage of different karmas.
Punhya and Papa: Differentiates between karmas that lead to pleasant experiences (Punya) and those that lead to suffering (Papa).

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

Samvara: Defines Samvara as the stoppage of karma inflow, achieved through the practice of Gupti (control of mind, speech, and body), Samiti (carefulness in movement, speech, eating, accepting, and disposing), Vrata (vows), Anupreksha (contemplations), Parishaha Jayan (endurance of hardships), and Charitra (conduct).
Gupti: Details the three controls: Kaya Gupti, Vani Gupti, and Man Gupti.
Samiti: Elaborates on the five Samitis: Irya, Bhasha, Eshana, Adana-Nikshepana, and Utsarga Samiti.
Dharma (Virtues): Lists the ten virtues: Kshama (forgiveness), Mardava (humility), Arjava (honesty), Saucha (purity), Satya (truth), Samyama (restraint), Tapas (austerity), Tyaga (renunciation), Akinchana (non-possession), and Brahmacharya (celibacy).
Anupreksha (Contemplations): Describes the twelvefold contemplation on the impermanence of things, helplessness in the world, the cycle of birth and death, oneness with the soul, otherness of the body, impurity of the body, inflow of karma, stoppage of karma, shedding of karma, the world, rarity of spiritual knowledge, and the doctrines of the omniscient.
Parishaha (Hardships): Lists the twenty-two types of hardships to be endured, such as hunger, thirst, heat, cold, insects, nudity, absence of desire, women, restless conduct, uncomfortable posture, uncomfortable bed, insults, violence, begging, non-attainment, illness, touch of grass, impurities, honors, disrespect, ignorance, delusion.
Tapas (Austerity): Explains Bahya Tapas (external austerities like fasting, moderate eating, solitary living, etc.) and Abhyantara Tapas (internal austerities like penance, humility, purity, truth, restraint, austerity, renunciation, non-possession, and celibacy).
Stages of Spiritual Progress: Implicitly suggests that the practice of these virtues leads to stages of spiritual progress, culminating in liberation.

Chapter 10: Moksha (Liberation)

Nature of Moksha: Liberation is described as the complete annihilation of all karmas.
Causes of Moksha: Attaining Moksha is achieved by destroying the four destructive karmas (Ghatiya Karmas): Gyana-avaraniya (knowledge-obscuring), Darshana-avaraniya (perception-obscuring), Mohaniya (delusion-producing), and Antaraya (obstruction). This destruction is brought about by Samyak Darshan, Samyak Gyana, and Samyak Charitra, coupled with Tapas and Nirjara.
State of the Liberated Soul: The liberated soul (Mukta Atma) is described as pure, conscious, blissful, omniscient, and omnipresent, existing in the Lokakasha (upper realm of the universe) in an eternal state of supreme peace and happiness.
Gati of the Siddha: The liberated soul moves upwards due to its innate upward tendency (Urdhva Gourava) after the cessation of karma binding, reaching the Lokakasha (top of the universe) where it resides eternally.
The "Fourteen Purvas" and "Twelve Annayanas": These refer to advanced spiritual knowledge and practices that aid in achieving perfect purification and subsequent liberation.
Subtle Distinction: The text emphasizes the importance of understanding the nuances of spiritual practice and the subtle distinctions between various stages of spiritual development.

Conclusion: The Tattvarthadhigama Sutra, through its Bhashya and translation, provides a comprehensive framework for understanding Jain philosophy, with a clear focus on the path to liberation through right faith, knowledge, and conduct, facilitated by ethical living, control of passions, and spiritual practices like austerity and meditation.