Tattvarthadhigam Sutra Abhinav Tika Adhyaya 06 - Book Summary

Certainly! Here's a comprehensive summary of the provided Jain text, "Tattvarthadhigam Sutra Abhinav Tika Adhyaya 06," by Muni Dipratnasagar, focusing on the content related to the sixth chapter.

Book Title: Tattvarthadhigam Sutra Abhinav Tika Adhyaya 06 (Commentary on the Tattvarthadhigama Sutra, Chapter 6) Author(s): Muni Dipratnasagar (Disciple of Pujya Muniraj Shri Sudharmasagarji Maharaj Saheb) Publisher: Shrutnidhi Ahmedabad (Abhinav Shrut Prakashan) Catalog Link: https://jainqq.org/explore/005036/1

Overall Context:

This document is a commentary ("Tika") on the sixth chapter of the Tattvarthadhigama Sutra, a foundational text in Jainism. The Tattvarthadhigama Sutra, authored by Acharya Umaswati, systematically explains the core principles of Jain philosophy. Chapter six of the Tattvarthadhigama Sutra focuses specifically on the principle of Asrava (आस्रव), which refers to the influx of karmic particles into the soul.

The commentary, titled "Abhinav Tika" (New Commentary), aims to provide a modern and detailed explanation of this crucial chapter. The commentary highlights that the previous five chapters dealt with the principles of Soul (Jiva) and Non-Soul (Ajiva) elements. Chapter six, in particular, delves into the nature, classifications, and causes of Asrava, including considerations of merit (Punya) and demerit (Papa). It seeks to explain how the soul becomes entangled in the cycle of transmigration (Samsara) through Asrava, providing essential knowledge for those aspiring towards liberation (Moksha).

Summary of Chapter 6 (Asrava - Influx of Karma) as explained in the Commentary:

The sixth chapter, comprising 26 sutras (aphorisms), thoroughly explains the concept of Asrava. The commentary breaks down the chapter's content as follows:

Sutra 1: Definition of Yoga (योग):
- The chapter begins by defining Yoga as the activities of the body (Kaya), speech (Vachana/Vani), and mind (Mana).
- Yoga is described as the soul's energy or power (Atma Veerya/Atma Shakti) manifested through these three channels.
- It explains that karmic particles attach to the soul through the interaction of the soul's energy with external matter (Pudgala).
- The commentary details the three types of Yoga: Kaya Yoga (physical actions), Vachana Yoga (speech), and Mano Yoga (mental activities).
- It further elaborates on the sub-categories of these yogas:
  - Kaya Yoga: Seven types (Audarik, Audarik-Mishra, Vaikriya, Vaikriya-Mishra, Aharak, Aharak-Mishra, Taijas-Karman)
  - Vachana Yoga: Four types (Satya, Asatya, Satya-Asatya, Asatya-Asatya)
  - Mano Yoga: Four types (Satya-Mano, Asatya-Mano, Satya-Asatya-Mano, Asatya-Asatya-Mano/Vyavahara-Mano)
- It is emphasized that these yogas, whether good (Shubha) or bad (Ashubha), are the primary cause of karmic influx.
- The duration of any specific yoga is limited, either to a single moment or a maximum of Antarmuhurta (a fraction of a moment).
Sutra 2: Definition of Asrava (आस्रव):
- This sutra establishes that the very Yoga (Kaya, Vachana, Mano) explained in the previous sutra is Asrava.
- Asrava is defined as the coming of karma. Just as rain enters a house through openings, karma enters the soul through Yoga.
- The commentary distinguishes between Dravya Asrava (द्रव्याश्रव) – the actual influx of karmic matter – and Bhava Asrava (भावाश्रव) – the soul's mental states (intentions, emotions like attachment and aversion) that cause this influx.
- It is stated that while Yoga is the channel, the underlying mental states (Adhyavasaya – intentions, particularly attachment and aversion) are the primary cause of Asrava, especially for the binding of karma. Even without conscious intention, gross physical activities can lead to Asrava.
Sutra 3: Shubha Asrava (शुभ आस्रव) as Punya (पुण्य):
- This sutra states that Shubha Yoga (pure, virtuous activities) is the cause of Punya (meritorious karma).
- The commentary discusses the nature of Punya, explaining it as the source of happiness and pleasant experiences in life.
- It touches upon the causes of Punya, including the ninefold causes of merit as mentioned in other Jain texts (e.g., offering food, water, shelter, clothing to worthy recipients, and mental, verbal, and physical good deeds).
- It differentiates between Dravya Punya (द्रव्य पुण्य) (the actual meritorious karmic matter) and Bhava Punya (भाव पुण्य) (virtuous mental states leading to Punya).
- The commentary also lists the various types of Punya Prakriti (meritorious karmic dispositions), such as pleasant sensations, right faith, pleasing speech, long lifespan, good status, etc.
Sutra 4: Ashubha Asrava (अशुभ आस्रव) as Papa (पाप):
- This sutra states that Ashubha Yoga (impure, sinful activities) is the cause of Papa (demeritorious karma).
- The commentary explains Papa as the source of suffering and unpleasant experiences.
- It lists the causes of Papa, including the eighteen Paap-Sthanas (sources of sin) like violence, falsehood, theft, unchastity, greed, anger, pride, deceit, etc., and their mental, verbal, and physical manifestations.
- Similar to Punya, it differentiates between Dravya Papa (द्रव्य पाप) (demeritorious karmic matter) and Bhava Papa (भाव पाप) (sinful mental states).
- The commentary delves into the various types of Papa Prakriti (demeritorious karmic dispositions), such as suffering, grief, pain, weeping, violence, and lamentation.
Sutra 5: Samparayika Asrava (सांपरायिक आस्रव) and Irryapatha Asrava (ईर्यापथ आस्रव):
- This sutra introduces a crucial distinction based on the presence or absence of Kashaya (कषाय - passions like anger, pride, deceit, greed).
- Samparayika Asrava: This occurs when the soul's activities (Yoga) are accompanied by Kashayas. This leads to Samparayika Karma (सांपरायिक कर्म), which binds the soul for a longer duration and with greater intensity, perpetuating the cycle of Samsara. It is prevalent from the first to the tenth stage of spiritual development (Guna Sthanas).
- Irryapatha Asrava: This occurs when the soul's activities (Yoga) are free from Kashayas. This leads to Irryapatha Karma (ईर्यापथ कर्म), which is also described as Rasa-rahita (without essential taste/quality) or having a very short lifespan (one to three moments). This type of Asrava is considered less binding. It occurs in the 11th to 13th Guna Sthanas.
- The commentary explains that while both involve Yoga, the presence of Kashaya is the key differentiator.
Sutra 6: Classification of Samparayika Asrava:
- This sutra elaborates on the different types of Samparayika Asrava by classifying them based on several factors:
  - Avrita (अवृत - Vows/Restraints): Five types (related to violence, falsehood, theft, unchastity, greed).
  - Kashaya (कषाय - Passions): Four types (Anger, Pride, Deceit, Greed).
  - Indriya (इन्द्रिय - Sense Organs): Five types (Touch, Taste, Smell, Sight, Hearing).
  - Kriya (क्रिया - Activities): Twenty-five types (further detailed into three sub-categories: body, speech, and mind, and their various combinations and intentions).
- The commentary highlights that the combination of these factors results in 39 specific types of Samparayika Asrava.
Sutra 7: Factors Influencing the Intensity of Asrava:
- This sutra explains that the intensity of karmic influx (Asrava) and subsequent binding (Bandha) is influenced by several factors:
  - Teevra Bhava (तीव्र भाव - Intense mental states): Strong emotions like intense anger or attachment lead to stronger Asrava.
  - Manda Bhava (मंद भाव - Mild mental states): Mild emotions lead to milder Asrava.
  - Jnana Bhava (ज्ञाना भाव - Knowledgeable action): Actions performed with full awareness.
  - Ajnaana Bhava (अज्ञाना भाव - Unknowing action): Actions performed without full awareness or understanding.
  - Veerya (वीर्य - Soul's inherent strength/power): The soul's capacity to act, which influences the intensity of Asrava.
  - Adhikarana (अधिकरण - Instruments/Means): The tools or means used in an action, which can influence its intensity and karmic consequence.
Sutra 8: Adhikarana (अधिकरण - Instruments/Means):
- This sutra introduces the concept of Adhikarana as the means or instruments through which Asrava occurs.
- Adhikarana is categorized into two main types:
  - Jiva Adhikarana (जीव अधिकरण - Soul-related means): Refers to the soul's own faculties and states like intention, action, and the presence of passions.
  - Ajiva Adhikarana (अजीव अधिकरण - Non-soul related means): Refers to external instruments or objects used, such as weapons, tools, body, speech, and mind.
Sutra 9: Classification of Jiva Adhikarana (जीव अधिकरण):
- This sutra details the 108 types of Jiva Adhikarana, which are derived from combinations of:
  - S reconocimiento (संरम्भ - intention/preparation), Samarambha (समारम्भ - gathering means), Arambha (आरम्भ - actual action): Each with three variations (body, speech, mind).
  - Krita (कृत - done by oneself), Karita (कारित - caused to be done), Anumata (अनुमत - consented to): Each of the above nine combinations can be performed in three ways.
  - Kashaya (कषाय - Passions): The four passions (Anger, Pride, Deceit, Greed) intensify these actions.
- The combination of these factors results in 108 types of Jiva Adhikarana, all contributing to karmic influx.
Sutra 10: Classification of Ajiva Adhikarana (अजीव अधिकरण):
- This sutra explains the four types of Ajiva Adhikarana:
  - Nirvartana (निर्वातना - Creation/Formation): Formation of physical structures or means (e.g., body, speech, mind, external tools like weapons). This is further divided into two types (Mula - inherent, Uttara - external).
  - Nikshepa (निक्षेप - Placing/Setting): The act of placing or leaving something, with consideration for living beings (e.g., looking before placing, cleaning before placing, placing without care, placing without proper intention).
  - Samyoga (संयोग - Combination/Joining): The act of combining or joining things (e.g., mixing food to enhance taste, joining parts of a weapon, combining materials for clothing).
  - Nisarga (निसर्ग - Natural/Inherent tendency): The natural or inherent tendency to act in certain ways, or the abandonment of certain natural actions in an unnatural way (e.g., unnatural use of body, speech, or mind).
Sutra 11: Asrava of Jnanavaraniya and Darshanavaraniya Karma:
- This sutra identifies specific causes for the influx of karma that obscures the soul's knowledge (Jnana) and perception (Darshana).
- These include:
  - Pradosha (प्रदोष - aversion/dislike): Towards knowledge, the knowledgeable person, or the means of knowledge.
  - Nihnava (निह्वव - concealment/denial): Hiding or denying knowledge, scriptures, or the learned.
  - Matsarya (मात्सर् य - envy/jealousy): Being envious of the knowledgeable person or their knowledge.
  - Antaraya (अन्तराय - obstruction): Creating obstacles for others in acquiring knowledge or practicing virtuous conduct.
  - Asadana (आसादन - disregard/neglect): Showing disrespect or neglect towards knowledge, the knowledgeable, or the means of knowledge.
  - Upaghata (उपघात - destruction/harm): Destroying or harming knowledge, its means, or the knowledgeable person.
Sutra 12: Asrava of Ashata Vedaniya Karma (Suffering-causing Karma):
- This sutra outlines the causes for the influx of Ashata Vedaniya Karma, which leads to suffering.
- These include:
  - Dukha (दुःख - sorrow/unpleasantness): Experiencing or causing suffering.
  - Shoka (शोक - grief): Experiencing or causing grief.
  - Taapa (ताप - anguish/heat): Experiencing or causing anguish.
  - Aakandana (आक्रन्दन - weeping): Weeping or causing others to weep.
  - Vadha (वध - killing/violence): Killing or causing harm.
  - Paridevana (परिदेवन - lamentation): Lamenting or causing others to lament.
- The commentary notes that these actions can be performed by oneself, caused by others, or consented to, all leading to Ashata Vedaniya Asrava.
Sutra 13: Asrava of Shata Vedaniya Karma (Pleasure-causing Karma):
- This sutra describes the causes for the influx of Shata Vedaniya Karma, which leads to pleasant experiences.
- These include:
  - Bhuta Anukampa (भूत अनुकम्पा - compassion for all beings): Compassion towards all living beings.
  - Vrati Anukampa (व्रती अनुकम्पा - compassion for the virtuous/vow-holders): Special compassion and respect for those who follow vows.
  - Dana (दान - charity/giving): Generosity and giving to worthy recipients.
  - Saraga Samyama (सराग संयम - restrained conduct with some attachment): Restrained conduct accompanied by some attachment or mild passions.
  - Samyama-Samyama (संयमसंयम - partial restraint): Following partial vows or restraints.
  - Akarma Nirjara (अकाम निर्जरा - unintentional purification of karma): Unintentional shedding of karma due to external compulsions or unavoidable circumstances.
  - Bala Tapas (बाल तप - immature or mistaken penance): Penance performed without proper knowledge or understanding.
  - Kshanti (क्षांति - forgiveness/patience): Forgiving others and enduring difficulties with patience.
  - Shaucha (शौच - purity/contentment): Inner and outer purity, and contentment.
- The commentary notes that these virtuous actions lead to Shata Vedaniya Asrava.
Sutra 14: Asrava of Darshana Mohaniya Karma (Delusion regarding Right Perception):
- This sutra identifies causes for the influx of Darshana Mohaniya Karma, which obstructs Right Perception.
- These include speaking ill of (Avarnavada) the Omniscient (Kevali), the scriptures (Shruta), the congregation (Sangha), righteousness (Dharma), and the deities (Deva).
- The commentary explains that speaking negatively or falsely about these essential aspects of Jainism creates deluded states of mind, leading to this karmic influx.
Sutra 15: Asrava of Charitra Mohaniya Karma (Delusion regarding Right Conduct):
- This sutra details the causes for the influx of Charitra Mohaniya Karma, which obstructs Right Conduct.
- These are primarily related to the indulgence in and intensity of Kashayas (passions) and Nokashayas (secondary passions):
  - Kashaya Udaya (कषाय उदय - arousal of passions): The intense arousal of anger, pride, deceit, and greed.
  - Tivra Atma Parinama (तीव्र आत्मपरिणाम - intense mental states): Strong, overwhelming emotions and intentions.
  - Nokashayas: Includes the nine secondary passions: Hasy (laughter/jest), Rati (liking/attachment), Arati (dislike/aversion), Shoka (sorrow), Bhaya (fear), Jugupsa (disgust), Purusha Veda (masculine disposition), Stri Veda (feminine disposition), and Napunsaka Veda (neuter disposition).
- The commentary elaborates on how excessive indulgence in these states, driven by passions, leads to the binding of Charitra Mohaniya Karma.
Sutra 16: Asrava for Naraka Ayushya (Hell-bound Lifespan):
- This sutra identifies specific causes for the influx of Naraka Ayushya, which determines rebirth in hellish realms.
- These are:
  - Bahu Aarambha (बहु आरम्भ - extensive involvement in violence/activity): Excessive engagement in harmful activities.
  - Bahu Parigraha (बहु परिग्रह - extensive attachment/possessiveness): Excessive attachment to worldly possessions and the feeling of ownership.
- The commentary emphasizes that these factors, particularly when driven by intense passions, lead to the binding of Naraka Ayushya.
Sutra 17: Asrava for Tiryan Ayushya (Animal-realm Lifespan):
- This sutra attributes the influx of Tiryan Ayushya (lifespan in the animal realm) primarily to:
  - Maya (माया - deceit/trickery): Engaging in cunning, deceptive, and crooked behavior.
- The commentary further clarifies that Maya, along with falsehood, greed, and other similar tendencies, contributes to this type of karmic binding.
Sutra 18: Asrava for Manushya Ayushya (Human-realm Lifespan):
- This sutra outlines the causes for the influx of Manushya Ayushya, leading to a human birth.
- These are generally considered to be the opposite of those leading to lower realms:
  - Alpa Aarambha (अल्प आरम्भ - minimal involvement in harmful activities): Limited engagement in violence or harmful actions.
  - Alpa Parigraha (अल्प परिग्रह - minimal attachment/possessiveness): Limited attachment to possessions.
  - Swabhavika Marda (स्वाभाविक मार्दव - natural humility/gentleness): Innate gentleness and humility.
  - Swabhavika Aarjava (स्वाभाविक आर्जव - natural straightforwardness/honesty): Innate honesty and lack of crookedness.
- The commentary explains that these virtues, practiced sincerely, lead to a favorable human rebirth.
Sutra 19: Combined Asrava for Naraka, Tiryan, and Manushya Ayushya:
- This sutra generalizes that a lack of Sheela (virtuous conduct/discipline) and Vrata (vows) leads to the Asrava for all three types of Ayushya (Naraka, Tiryan, and Manushya). While generally considered negative, the commentary notes a nuance regarding Sheela and Vrata in relation to Deva Ayushya in some interpretations. The core message is that adherence to ethical principles is crucial for favorable rebirths.
Sutra 20: Asrava for Deva Ayushya (Godly-realm Lifespan):
- This sutra identifies the causes for the influx of Deva Ayushya, leading to rebirth in heavenly realms.
- These include:
  - Saraga Samyama (सराग संयम - restrained conduct with some attachment): Following virtuous conduct while still having some residual attachment.
  - Samyama-Samyama (संयमसंयम - partial restraint): Adhering to partial vows or limited restraints.
  - Akarma Nirjara (अकाम निर्जरा - unintentional purification): Unintentional shedding of karma due to circumstances rather than deliberate effort for purification.
  - Bala Tapas (बाल तप - mistaken penance): Penance performed with wrong understanding or beliefs.
- The commentary clarifies that while these lead to Deva Ayushya, they are still considered Asrava, and for ultimate liberation, even these must be transcended.
Sutra 21: Asrava of Ashubha Nama Karma (Inauspicious Subtle Karma):
- This sutra describes the causes for the influx of Ashubha Nama Karma, which determines the unfavorable physical characteristics of a being.
- These include:
  - Yoga Vakrata (योग वक्रता - crookedness/deceit in mind, speech, body): Engaging in dishonest or tricky actions through thought, word, or deed.
  - Visamvadana (विसंवादन - contradiction/misrepresentation): Speaking or acting contrary to one's true intentions or established principles.
- The commentary elaborates on these, explaining how deceitful actions and misrepresentation contribute to inauspicious physical formations.
Sutra 22: Asrava of Shubha Nama Karma (Auspicious Subtle Karma):
- This sutra outlines the causes for the influx of Shubha Nama Karma, which leads to favorable physical characteristics.
- These are the opposites of Ashubha Nama Karma:
  - Yoga Saralata (योग सरलता - straightforwardness in mind, speech, body): Acting honestly and genuinely in thought, word, and deed.
  - Samvadana (संवादन - consistency/harmony): Acting in accordance with one's principles and intentions, and promoting harmony.
- The commentary explains that practicing these virtues leads to favorable physical attributes and the attainment of a beautiful and fortunate form.
Sutra 23: Asrava of Tirthankara Nama Karma:
- This sutra lists 16 specific virtues and practices that lead to the influx of Tirthankara Nama Karma, which results in the birth of a Tirthankara (a spiritual leader who establishes a new era of Jainism).
- These include: Purity of perception, humility, unwavering observance of vows and conduct, constant pursuit of knowledge, intense detachment from worldly affairs, charity according to capacity, penance according to capacity, fostering harmony within the monastic community and serving monks, devotion to the Arihants, Acharyas, learned scholars, and scriptures, non-neglect of essential duties (Aavashyak), propagation of the path to liberation, and unconditional love for fellow spiritual practitioners.
Sutra 24: Asrava of Nicha Gotra Karma (Low Lineage Karma):
- This sutra identifies the causes for the influx of Nicha Gotra Karma, which leads to rebirth in lower social strata or families.
- These include:
  - Paraninda (परनिंदा - criticizing others): Speaking ill of others.
  - Atma Prashamsa (आत्मप्रशंसा - praising oneself): Praising oneself excessively.
  - Sadaachhadana (सदआच्छादन - concealing one's own virtues): Hiding one's own merits.
  - Asadgudbhava (असद्गुणोद्भाव - displaying one's own demerits/hypocrisy): Displaying demerits as if they were virtues, or pretending to have virtues one doesn't possess.
- The commentary explains these as actions driven by pride and a lack of true humility.
Sutra 25: Asrava of Uchcha Gotra Karma (High Lineage Karma):
- This sutra describes the causes for the influx of Uchcha Gotra Karma, leading to rebirth in noble families or higher social strata.
- These are the opposites of the causes for Nicha Gotra:
  - Atma Ninda (आत्मनिन्दा - criticizing oneself): Recognizing and acknowledging one's own faults.
  - Para Prashamsa (पर प्रशंसा - praising others): Praising the virtues of others.
  - Sva Asadguna Aachhadana (स्व असद्गुण आच्छadan - concealing one's own demerits): Hiding one's own faults.
  - Para Sadguna Uddhavana (पर सद्गुण उद्भावन - revealing the virtues of others): Revealing the virtues of others.
  - Neecha Vritti (नीच वृत्ति - humble conduct): Acting with humility.
  - Anutseka (अनुत्सेक - absence of pride): Acting without arrogance or pride.
- The commentary emphasizes that these virtues foster favorable karmic influx leading to a noble birth.
Sutra 26: Asrava of Antaraya Karma (Obstruction Karma):
- This sutra highlights that the Asrava for Antaraya Karma (karma that obstructs the fruition of inherent potentials) is caused by creating obstacles.
- The commentary elaborates on the five types of Antaraya Karma (Dana, Labha, Bhoga, Upbhoga, Veerya) and how causing obstruction in any of these leads to the respective Antaraya Karma. For example, obstructing someone's charity leads to Dana Antaraya.

Conclusion:

The commentary on the sixth chapter of the Tattvarthadhigama Sutra provides a detailed and systematic explanation of Asrava. It emphasizes that understanding the causes and mechanisms of karmic influx is vital for spiritual progress. By analyzing the specific actions and mental states that lead to different types of karma, such as those binding to hellish, animal, human, or heavenly realms, and those influencing one's character and circumstances (like Nama Karma and Gotra Karma), individuals can consciously strive to cultivate virtuous actions (Shubha Asrava) and minimize or eliminate sinful activities (Ashubha Asrava). The ultimate goal of this knowledge, as highlighted throughout the commentary, is to pave the way towards the cessation of all Asrava and the attainment of liberation (Moksha).