Tattvarthadhigam Sutra Shabdasha Vivechan Part 04

Here is a comprehensive summary of the provided Jain text, "Tattvarthadhigam Sutra Shabdasha Vivechan Part 04," authored by Pravin K Mota and published by Gitarth Ganga, focusing on chapters 8, 9, and 10.

Overall Context:

This work is the fourth part of a detailed, word-by-word commentary on the Tattvarthadhigam Sutra, originally composed by Umaswati, and presented with his own commentary (Swopadnya Bhashya). The commentary is presented in Gujarati, with the original Sanskrit sutras and their meanings in Gujarati. This volume specifically covers Chapters 8, 9, and 10, which deal with the concepts of Bondage (Bandha), Aversion (Samvara), and Liberation (Moksha), respectively, along with related principles. The work is highly respected, with blessings and guidance from prominent Jain scholars and monks.

Chapter 8: Bandha (Bondage)

Chapter 8 delves into the intricate process of karmic bondage, explaining its causes, types, and the specific classifications of karma.

• Causes of Bondage: The chapter begins by identifying the five primary causes of bondage: delusion (mithyatva), non-restraint (avirati), negligence (pramada), passions (kashaya), and influx (yoga). These are presented as the root causes that lead the soul to attract and bind karmic particles.
• Types of Bondage: Bondage is described as being of four types:
  • Prakriti Bandha (Nature of Karma): This refers to the specific types of karma that bind the soul, such as the eight main karmas (Jnanavaraniya, Darshanavaraniya, Vedaniya, Mohaniya, Ayushya, Nama, Gotra, and Antaraya). The chapter details the various sub-categories within these eight karmas.
  • Sthiti Bandha (Duration of Karma): This explains how long a particular karma remains bound to the soul, ranging from a minimum of one moment to a maximum of 30 kotakoti sagaropama (an immense period of time for certain karmas like Jnanavaraniya, Darshanavaraniya, Vedaniya, and Antaraya).
  • Anubhava Bandha (Intensity of Karma): This describes the intensity or the taste (rasa) of the karma, which determines the quality and quantity of the resulting experience (sukha or dukha).
  • Pradesha Bandha (Quantity of Karma): This refers to the actual number of karmic particles that bind to the soul's subtle body.
• Detailed Classification of Karmas: A significant portion of Chapter 8 is dedicated to meticulously outlining the sub-types of each of the eight karmas. For instance, Mohaniya karma (delusion karma) is elaborated upon, explaining its divisions into Darshanamohaniya (leading to wrong perception) and Charitramohaniya (leading to wrong conduct), with further detailed classifications of passions (kashayas) and quasi-passions (nokashayas). The duration (sthiti) of each karma type, from the most intense to the least intense, is also discussed.
• Good vs. Bad Karma: The chapter concludes by identifying which karmic activities are considered meritorious (punya) and which are demeritorious (papa). Virtuous actions leading to pleasant experiences are considered punya, while those leading to unpleasant experiences are papa. Specific examples like Vedaniya, Samyakva, Hasya, Rati, Purusha Veda, auspicious Ayushya, Nama, and Gotra are identified as punya.

Chapter 9: Samvara (Aversion/Restraint)

Chapter 9 shifts focus from the causes of bondage to the methods of preventing the influx of new karma and stopping the cycle of suffering, which is Samvara.

• The Nature of Samvara: Samvara is defined as the cessation of influx (ashrava). It's the process of blocking the channels through which karma enters the soul.
• Means to Achieve Samvara: The chapter details various practices and virtues that lead to Samvara:
  • Gupti (Control): This refers to the control over the three modalities of action: mind (manas), speech (vachana), and body (kaya). This includes mindful restraint, controlling desires, and preventing harmful thoughts, words, and actions.
  • Samiti (Carefulness): This involves practicing carefulness in everyday activities, including movements (iryā), speech (bhāṣā), taking alms (eṣaṇā), handling objects (ādāna-nikṣepa), and excretion (utsarga).
  • Dharma (Virtues): The ten cardinal virtues of Jainism are discussed: Forbearance (kṣamā), Humility (mārdava), Straightforwardness (ārjava), Purity (śauca), Truthfulness (satya), Restraint (saṃyama), Austerity (tapas), Renunciation (tyāga), Non-possession (akiñcanya), and Chastity (brahmacarya). The chapter explains the practice and significance of each virtue.
  • Anupreksha (Reflections): The twelve profound contemplations that aid in detachment and spiritual progress are discussed: Impermanence (anityā), Suffering (duḥkha), Solitude (ekatva), Otherness (anyatva), Impurity (aśucitva), Influx (āśrava), Aversion (saṃvara), Cessation (nirjarā), The World (loka), Difficulty of Salvation (bodhi-durlabha), The Doctrine (dharma), and Correctness (svākhyāta).
  • Parishaha Jay (Overcoming Hardships): The text lists and explains the twenty-two types of hardships (parishahas) that ascetics are expected to endure with equanimity, such as hunger, thirst, cold, heat, insect bites, nakedness, discomfort, women, wandering, sitting, sleeping, insults, physical abuse, begging, lack of food, illness, contact with grass/thorns, filth, honor/dishonor, ignorance, and the absence of correct perception. Enduring these with mental fortitude is crucial for Samvara.
  • Charitra (Conduct): The chapter outlines the five types of conduct or character (charitra) that are essential for Samvara and ultimately for liberation: Sāmāyika, Chedopasthāpya, Parihāra-viśuddhi, Sūkṣma-sāmparyāya, and Yathākhyāta.

Chapter 10: Moksha (Liberation)

Chapter 10 focuses on the ultimate goal of Jainism: liberation from the cycle of birth and death (Moksha).

• The Path to Liberation: The chapter connects the previous concepts by explaining that the culmination of Samvara (aversion) and the practice of austerities (tapas) leads to the shedding of karma (Nirjara). The destruction of the remaining karma, especially the four destructive karmas (ghātiya karmas), leads to omniscience (Kevala Jñana) and the state of liberation.
• The Nature of Kevala Jñana: The chapter explains that the destruction of Mohaniya (delusion), Jnanavaraniya (knowledge-obscuring), Darshanavaraniya (perception-obscuring), and Antaraya (obstruction) karmas results in Kevala Jñana (absolute knowledge) and Kevala Darshana (absolute perception).
• The State of Moksha: The text describes Moksha as the state of complete liberation from all karmic bondage. It's a state of eternal bliss, purity, and omniscience, where the soul resides in its pure, untainted form at the highest point of the universe (loka).
• The Journey of the Liberated Soul: The chapter touches upon the soul's upward movement after liberation and its eternal existence in the Siddha state, free from all worldly suffering and rebirth.
• The Qualities of the Siddha: The text also briefly touches on the qualities and states of the Siddhas, the liberated souls, such as their existence in different realms, their classifications based on the soul's state (e.g., Upashamaka, Kshapanaka), and the concept of eternal bliss achieved through the complete eradication of karma.
• The Role of Right Knowledge, Perception, and Conduct: The chapter implicitly emphasizes the importance of Right Knowledge (Samyak Jñana), Right Perception (Samyak Darshana), and Right Conduct (Samyak Charitra) as the path that leads to the destruction of karma and ultimate liberation.

Commentary Style:

The commentary is meticulously detailed, explaining the meaning of each word (Shabdasha Vivechan). It connects the concepts to various Jain philosophical principles and provides elaborate explanations of terms and practices, often referencing other Jain scriptures or traditional interpretations. The author, Pandit Pravinchandra Khimji Mota, is highly revered for his scholarly contributions to Jain literature.

Overall Significance:

This volume provides an in-depth understanding of the crucial concepts of karmic bondage, the practices for averting karma, and the ultimate goal of liberation within the Jain tradition, all based on the foundational Tattvarthadhigam Sutra. It serves as a vital resource for serious students of Jain philosophy and practice.