Tattvarthadhigam Sutraam Tasyopari Subodhika Tikat Tatha Hindi Vivechanamrut Part 01 02

Here's a comprehensive summary of the provided Jain text, "Tattvarthadhigam Sutraam Tasyopari Subodhika Tikat tatha Hindi Vivechanamrut Part 01 02" by Acharya Vijay Sushilsuri, based on the provided pages:

Book Title: Tattvarthadhigam Sutraam Tasyopari Subodhika Tikat tatha Hindi Vivechanamrut Part 01 02 Author: Acharya Vijay Sushilsuri Publisher: Sushil Sahitya Prakashan Samiti

Overall Purpose: This publication presents the Tattvarthadhigam Sutra, a foundational text in Jainism, authored by Acharya Umāsvāti. The book features two key components created by Acharya Vijay Sushilsuri:

1. Subodhika Teeka (सुबोधिका टीका): A commentary in simple Sanskrit.
2. Hindi Vivechanamrut (हिन्दी विवेचनामृत): A detailed explanation in simple Hindi. The aim is to make the profound philosophical principles of Jainism, as outlined in the Tattvarthadhigam Sutra, accessible to a wider audience, especially for self-study.

Author's Background (Acharya Vijay Sushilsuri): The provided text includes a "Jeevan Jhalak" (Life Glimpse) of Acharya Vijay Sushilsuri. He was born in V.S. 1973 (1917 CE) and took initiation in V.S. 1988 (1931 CE). He attained high scholarly titles such as Ganipatta, Nyasapatta, Upadhyayapada, and Acharyapada. He is described as a disciple of Acharya Shrimad Vijay Nemisurishwarji and Acharya Shrimad Vijay Lavanyasurishwarji, and a successor of Acharya Shrimad Vijay Dakshasurishwarji. He is known for his dedication to spreading the teachings of Lord Mahavir, particularly Ahimsa, by undertaking extensive foot-journeys across villages and towns for over 60 years. His personality is characterized by gentleness, coolness, and magnanimity. He chose the desert region of Rajasthan as his field of work to bring the river of knowledge there.

The Tattvarthadhigam Sutra:

• Significance: The Tattvarthadhigam Sutra (also known as Tattvarthasutra or Moksha Shastra) is highly regarded as a comprehensive and systematic exposition of Jain philosophy. It encapsulates the essence of Jain teachings on soul, matter, influx, bondage, stagnation, liberation, and the path to liberation.
• Author (Acharya Umāsvāti): Acharya Umāsvāti is recognized as a foremost "Vachak" (scholar and exponent of scriptures) and is considered a master compiler. His work is highly respected in both Shvetambara and Digambara traditions. The text mentions his lineage within the Shvetambara tradition, tracing back to key acharyas. His birthplace was Nygrodhika, and he composed the Tattvarthasutra in Kusumapura (Patliputra).
• Structure: The Tattvarthadhigam Sutra consists of ten chapters. The first chapter, as presented in this volume, focuses on the core principles of the Jain path.
• Key Concepts in Chapter 1:
  • Moksha Marga (Path to Liberation): The very first sutra defines the path to liberation as the combination of Samyak Darshan (Right Faith/Perception), Samyak Gyan (Right Knowledge), and Samyak Charitra (Right Conduct). These three are essential and interdependent for achieving liberation.
  • Samyak Darshan (Right Faith/Perception): Defined as faith in the true nature of reality (Tattvarthashradhan). It is characterized by five signs: Prasham (Tranquility), Samveg (Enthusiasm for liberation), Nirved (Disillusionment with worldly existence), Anukampa (Compassion), and Aastikya (Faith in the teachings of the Jinas). It can be attained either Nisarg (naturally, through innate disposition and karmic potential) or Adhigam (through external teachings and scriptures).
  • Tattvas (Realities): The fundamental categories of existence are identified as Jiva (Soul), Ajiva (Non-soul/Matter), Asrava (Influx of karma), Bandha (Bondage of karma), Samvara (Stoppage of karma), Nirjara (Shedding of karma), and Moksha (Liberation). These seven tattvas are crucial for understanding Jain philosophy.
  • Nixepas (Modes of Denotation): To understand these tattvas, four modes of explanation are presented: Naam (Name), Sthapana (Installation/Representation), Dravya (Substantial/Generality), and Bhava (Attributive/Particularity).
  • Praman and Nay (Means of Valid Knowledge): Knowledge of tattvas is attained through Praman (General valid knowledge that grasps the entirety of an object) and Nay (Partial valid knowledge that focuses on a specific aspect). Praman is further divided into Paroksha (Indirect) and Pratyaksha (Direct). Mati (sense-based) and Shrut (scriptural) knowledge are Paroksha, while Avadhi, Manahparyaya, and Keval Gyan are Pratyaksha.
  • Mati Gyan (Sense-based Knowledge): This knowledge is characterized by five synonyms: Mati, Smriti, Sangya, Chinta, and Abhinibodh. It arises through Indriyas (senses) and Anindriyas (mind). Mati Gyan itself has four stages: Avagraha (Perception), Iha (Inquiry), Apay (Analysis), and Dharana (Retention). These stages can further be classified based on qualities like intensity, scope, speed, clarity, etc., leading to numerous sub-divisions.
  • Shruta Gyan (Scriptural Knowledge): This knowledge follows Mati Gyan and has two main categories: Angabahya (external scriptures) and Angapravishta (canonical scriptures, divided into 12 Angas).
  • Avadhi Gyan (Limited Clairvoyance): This knowledge pertains to formful substances (Rupi Dravyas). It is of two types: Bhavapratyaya (naturally occurring, associated with certain births like gods and hell-beings) and Kshayopashama (arising from the partial destruction and obscuration of karmas, found in humans and animals). It has further sub-classifications based on qualities like continuity, growth, decay, etc.
  • Manahparyaya Gyan (Telepathy/Mind-reading): This knowledge pertains to the mental states of beings within a limited realm (Jambudvipa and its adjoining regions). It is found only in human beings with perfect conduct. It has two types: Rijumati (simpler mind-reading) and Vipulmati (more profound mind-reading). Vipulmati is considered superior due to its purity and non-fading nature.
  • Keval Gyan (Omniscience): This is the highest and perfect knowledge, encompassing all substances and their infinite states across past, present, and future. It arises from the complete destruction of all karmic obstructions.
  • Comparison of Knowledge: The text details the scope and limitations of each type of knowledge and how they relate to each other.
  • Viparyaya (Misperception): It is noted that Mati, Shruta, and Avadhi Gyan can also become Viparyaya (erroneous) when associated with wrong faith (Mithya Darshan).
  • Nayas (Standpoints): The chapter elaborates on the five Nayas (standpoints) of Jain logic: Naigama (Convention/Holistic), Sangraha (Collection/General), Vyavahara (Practical/Conventional), Rijusutra (Momentary/Present), and Shabda (Linguistic). It further discusses the sub-types within Naigama (country-specific and general) and Shabda (current, based on derivation, and actualised). The importance of Nayas in understanding the multi-faceted nature of reality is highlighted.

Commentary and Explanation: Acharya Vijay Sushilsuri's Subodhika Teeka aims for clarity in Sanskrit, while the Vivechanamrut provides a lucid and accessible explanation in Hindi, breaking down complex concepts into understandable terms. The text includes introductions and dedications, acknowledging the lineage of gurus and the inspiration for this work. It also provides comparative analysis with other philosophical schools where relevant.

Overall Contribution: This publication serves as a valuable resource for anyone seeking to understand the foundational principles of Jainism through the lens of the Tattvarthadhigam Sutra, presented in an accessible manner by a modern scholar-monk. It emphasizes the importance of right faith, knowledge, and conduct as the path to liberation and systematically explains the nature of reality and the means to know it within the Jain framework.