Tattvarthadhigam Sutra Abhinav Tika Adhyaya 08

Here is a comprehensive summary of the provided Jain text, "Tattvarthadhigam Sutra Abhinav Tika Adhyaya 08":

This document is a commentary, specifically the "Abhinav Tika" (new commentary), on the eighth chapter of the Tattvarthadhigam Sutra, authored by Muni Deepratnasagar, a disciple of Muni Shri Sudharmasagarji Maharaj. The commentary was published by Abhinav Shrut Prakashan in Ahmedabad. The text is intended for private and personal use only.

Overview of Chapter 8:

The eighth chapter of the Tattvarthadhigam Sutra focuses on the concept of Bandha (Bondage). The author highlights that the previous chapters have discussed the Jiva tattva (soul), Ajiva tattva (non-soul), and the influx of karmas (Ashrava). This chapter delves deeper into the nature of karma bondage itself. It is explained that karma bondage is the root cause of the cycle of birth and death (samsara) and that understanding and overcoming it is crucial for achieving liberation (Moksha).

Key Concepts and Sutras Covered:

The commentary systematically breaks down Chapter 8, covering several key sutras. The summary below focuses on the main points discussed for each sutra based on the provided text:

• Sutra 1: The Causes of Bondage (Bandha Hetu)

  • Main Point: This sutra identifies five primary causes of karma bondage: Mithyatva (false belief/delusion), Avirati (non-restraint/lack of vows), Pramada (negligence/carelessness), Kashaya (passions like anger, pride, deceit, greed), and Yoga (activity of mind, speech, and body).
  • Commentary Discussion: The commentary explores different traditions regarding the causes of bondage, noting that while some traditions mention fewer causes, the five presented here are derived from ancient Agamas (like Sthananga and Samavayana Sutras). It emphasizes that understanding these causes is essential for stopping the influx of karma.

• Sutra 2: The Role of Kashaya in Bondage

  • Main Point: This sutra elaborates on how Kashaya (passions) specifically leads to the soul attracting karmic matter (pudgala).
  • Commentary Discussion: It reiterates the primacy of Kashaya in both Ashrava (influx) and Bandha (bondage). The commentary explains the inherent nature of the soul and how, through passions, it interacts with karmic particles. The concept of anadi (beginningless) connection between the soul and karma is also discussed.

• Sutra 3: Defining Bandha (Bondage)

  • Main Point: This sutra defines Bandha as the connection or unification of karmic particles with the soul's subtle body (karma sharira).
  • Commentary Discussion: It clarifies that Bandha is the actual coming together of karmic matter with the soul's constituent parts. The analogy of milk and water mixing is used to illustrate this inseparable connection. The commentary also distinguishes Bandha as a distinct tattva (principle) from Ashrava.

• Sutra 4: The Four Types of Bandha (Bandha Bhed)

  • Main Point: This sutra introduces the four fundamental aspects or types of karma bondage: Prakriti (nature of karma), Sthiti (duration of karma), Anubhav (intensity/quality of karma's effect, also called Rasa), and Pradesh (quantity of karmic particles).
  • Commentary Discussion: The commentary explains each of these four types in detail with analogies.
    • Prakriti Bandha: Refers to the inherent nature or quality of the karma, such as its capacity to cover knowledge (Jnanavarniya) or cause delusion (Mohaniya).
    • Sthiti Bandha: Refers to the duration for which a karma remains attached to the soul, from the time of bondage to its eventual shedding. This is explained with examples of how long different karmas can last.
    • Anubhav Bandha (Rasa Bandha): Refers to the intensity or taste of the karma's effect, either pleasant (Shata Vedaniya) or painful (Ashata Vedaniya). Analogies like sugarcane and neem juice are used to illustrate the varying intensities.
    • Pradesh Bandha: Refers to the quantity of karmic particles that bind to the soul. It is explained that this quantity is vast and follows specific principles related to the soul's own spatial extent and the intensity of passions.

• Sutra 5: The Eight Karmas (Moola Prakriti)

  • Main Point: This sutra lists the eight principal types of karmas: Jnanavarniya (knowledge-obscuring), Darshanavarniya (perception-obscuring), Vedaniya (feeling-producing), Mohaniya (delusion-producing), Ayushya (lifespan-determining), Nama (body-determining), Gotra (status-determining), and Antaraya (obstruction-causing).
  • Commentary Discussion: Each of the eight karmas is briefly defined, explaining its function and how it affects the soul's qualities or experiences.

• Sutra 6: The Number of Karmic Subtypes (Uttar Prakriti)

  • Main Point: This sutra enumerates the number of subtypes for each of the eight principal karmas, totaling 97 subtypes.
  • Commentary Discussion: It provides the specific number of subtypes for each karma: Jnanavarniya (5), Darshanavarniya (9), Vedaniya (2), Mohaniya (28), Ayushya (4), Nama (42), Gotra (2), and Antaraya (5). The commentary acknowledges potential differences in numbering found in other Jain texts like Karmagranth, but adheres to the Tattvartha Sutra's tradition.

• Sutras 7-14: Detailed Explanation of Karmic Subtypes

  • Main Point: These sutras, starting from Sutra 7 for Jnanavarniya and continuing through Sutra 14 for Antaraya, provide detailed explanations of the subtypes of each of the eight principal karmas.
  • Commentary Discussion: The commentary elaborates on the specific functions of each subtype. For example, under Jnanavarniya, it discusses the karmas that obscure Mati, Shruta, Avadhi, Manahparyaya, and Kevala knowledge. Similarly, for Darshanavarniya, it covers subtypes related to the senses and sleep. For Mohaniya, it details the complex classifications of Darshan Mohaniya (Samya-mithyatva, Mithyatva, Samyak-mithyatva) and Charitra Mohaniya (Kashayas and Nokashayas). The commentary explains the etymology of the karma names and uses analogies to clarify their effects.

• Sutra 15: Excellent Duration for Jnanavarniya, Darshanavarniya, Vedaniya, and Antaraya Karmas

  • Main Point: This sutra states the maximum duration (Atyutkrushtha Sthiti) for Jnanavarniya, Darshanavarniya, Vedaniya, and Antaraya karmas as 30 Koti Koti Sagaropama.
  • Commentary Discussion: It clarifies the meaning of "Koti Koti Sagaropama" and introduces the concept of "Abadhakala" (period of non-manifestation of karma), explaining its relation to the Sthiti Bandha.

• Sutra 16: Excellent Duration for Mohaniya Karma

  • Main Point: This sutra states the maximum duration for Mohaniya karma as 70 Koti Koti Sagaropama.
  • Commentary Discussion: It mentions the Abadhakala for Mohaniya karma as 7,000 years.

• Sutra 17: Excellent Duration for Nama and Gotra Karmas

  • Main Point: This sutra states the maximum duration for Nama and Gotra karmas as 20 Koti Koti Sagaropama.
  • Commentary Discussion: It also mentions the Abadhakala for these karmas as 2,000 years.

• Sutra 18: Excellent Duration for Ayushya Karma

  • Main Point: This sutra states the maximum duration for Ayushya karma as 33 Sagaropama.
  • Commentary Discussion: It clarifies that the rule of "Sagaropama = 100 years" for Abadhakala does not apply here, and mentions the excellent Abadhakala for Ayushya karma as one-third of a Purva Koti years.

• Sutra 19: Minimum Duration for Vedaniya Karma

  • Main Point: This sutra states the minimum duration for Vedaniya karma as 12 Muhurta.
  • Commentary Discussion: It explains that this minimum duration is for the bonded state and that for an unfettered soul (Akashayi Kevali), the duration can be even shorter. It also mentions the minimum Abadhakala for Vedaniya karma.

• Sutra 20: Minimum Duration for Nama and Gotra Karmas

  • Main Point: This sutra states the minimum duration for Nama and Gotra karmas as 8 Muhurta.
  • Commentary Discussion: It mentions the minimum Abadhakala for these karmas as Antarmuhurta.

• Sutra 21: Minimum Duration for Remaining Karmas

  • Main Point: This sutra states the minimum duration for the remaining karmas (Jnanavarniya, Darshanavarniya, Mohaniya, Ayushya, and Antaraya) as Antarmuhurta.
  • Commentary Discussion: This concluding sutra of the section on duration brings together the minimum durations for the remaining karmas, completing the discussion on Sthiti Bandha.

• Sutra 22: The Nature of Anubhav (Rasa/Intensity)

  • Main Point: This sutra explains Anubhav as the fruition or ripening of karma, which is the intensity or "taste" of the karma's effect.
  • Commentary Discussion: It elaborates on Anubhav, defining it as the soul's capacity to experience the results of karma. The commentary also touches upon the concept of Sankrama (transmigration of karma) where one subtype of karma can transform into another, with some exceptions.

• Sutra 23: Karma Fructifies According to Its Name (Yatha Nama)

  • Main Point: This sutra states that each karma bears fruit according to its name or nature.
  • Commentary Discussion: This sutra emphasizes the principle that the effect of a karma aligns with its inherent quality (Prakriti). For instance, Jnanavarniya karma affects knowledge, Darshanavarniya affects perception, and so on. The commentary explains the specific fructification of each of the eight karmas.

• Sutra 24: The Process of Karma Shedding (Nirjara)

  • Main Point: This sutra explains that after experiencing the fruits of karma (Vipaka), the karmas are shed from the soul, leading to Nirjara (liberation from karma).
  • Commentary Discussion: It outlines two types of Nirjara: Vipaka-janya Nirjara (karma shedding naturally after its effect is experienced) and Avipaka-janya Nirjara (karma shedding prematurely through austerity or other means). It highlights that Avipaka-janya Nirjara, often achieved through tapas (austerity), is crucial for spiritual progress and liberation.

• Sutra 25: The Mechanism of Pradesh Bandha

  • Main Point: This sutra details the process of Pradesh Bandha, explaining how karmic particles (pudgala) bind to the soul's regions (pradesha) based on their nature, location, and the soul's activities (Yoga).
  • Commentary Discussion: This is a complex sutra that the commentary breaks down by addressing several questions:
    • What happens when karmic matter binds? It forms karmic sub-types.
    • What are Pradesh? They are the karmic particles that bind and determine the name/nature of the karma.
    • How do souls bind karma? Souls bind karmic particles from all directions and through their mental, verbal, and physical activities (Yoga).
    • Is the bondage equal for all souls? No, it varies based on the intensity of Yoga and passions.
    • Are karmic particles gross or subtle? They are subtle.
    • Are they bound from within the soul's spatial area or outside? They are bound from within the soul's spatial area.
    • Are they bound from all soul regions or just some? They are bound to all soul regions, though the intensity of activity can vary.
    • Do they have a specific number of particles? Yes, they consist of infinite-infinite particles.
  • The commentary also elaborates on the vast number of Namakarma subtypes (42 listed here, but explained with variations based on different traditions) and provides a detailed breakdown of their auspicious (punya) and inauspicious (papa) aspects.

• Sutra 26: Auspicious Karmas (Punya Prakriti)

  • Main Point: This sutra identifies eight specific karmas that are considered auspicious (Punya) when their manifestation is favorable: Shata Vedaniya (pleasant feeling), Samyaktva Mohaniya (right belief-producing delusion), Hasya (laughter), Rati (attachment/joy), Purusha Veda (masculine disposition), Shubha Ayushya (auspicious lifespan), Shubha Nama (auspicious body-determining karma), and Shubha Gotra (high status-determining karma).
  • Commentary Discussion: It explains why these are considered auspicious and contrasts them with their inauspicious counterparts. The commentary also discusses the differing counts of auspicious karmas between Tattvartha Sutra and Karmagranth traditions, highlighting the inclusion of certain Mohaniya and Ayushya karmas in the Tattvartha tradition as auspicious.

Overall Structure and Commentary Style:

The "Abhinav Tika" is characterized by its detailed explanations, use of analogies, and referencing of both Agamic and other Jain textual traditions. It aims to provide a clear and accessible understanding of the complex principles of karma bondage as presented in the Tattvarthadhigam Sutra. The commentary also includes appendices like Sutra Index, Prakriti Index, and a comparative table of Swetambar-Digambar sutra variations.

Conclusion:

Chapter 8 of the Tattvarthadhigam Sutra, as explained by this commentary, provides a fundamental framework for understanding karma bondage. It meticulously details the causes, definition, types, specific karmas, their durations, and the subtle mechanisms through which karma affects the soul. The ultimate purpose of this knowledge is to guide the practitioner towards the cessation of karma and the attainment of liberation.