Tattvarthadhigam Sutram Part 10 - Book Summary

The provided text is the Gujarati translation of the 10th chapter of the Tattvarthadhigama Sutra, a fundamental Jain scripture. Here's a comprehensive summary of its content:

Book Title: Tattvarthadhigam Sutram Part 10 Author(s): Rajshekharsuri, Dharmshekharvijay, Divyashekharvijay (Translators/Editors) Publisher: Arihant Aradhak Trust

Context and Purpose:

This volume focuses on the 10th chapter of the Tattvarthadhigama Sutra, originally composed by Umaswati. The chapter is presented with a Gujarati translation, commentary (likely based on earlier commentaries like Haribhadra Suri's), and introductions. The overarching goal of the Tattvarthadhigama Sutra is to elucidate the true nature of reality (tattvas) according to Jain philosophy. This chapter specifically deals with the ultimate goal in Jainism: Moksha (liberation).

Key Themes and Content of Chapter 10:

The 10th chapter, as translated and commented upon in this text, delves into the process and nature of Moksha, the state of liberation achieved by the soul. The core concepts covered are:

Attainment of Kevala Jnana (Omniscience):
- The chapter begins by explaining how Kevala Jnana, the highest form of knowledge, is attained.
- It states that Kevala Jnana arises from the destruction of specific karmas: Mohaniya (delusion-inducing), Jnanavaraniya (knowledge-obscuring), Darshanavaraniya (perception-obscuring), and Antaraya (obstruction-causing).
- A crucial point is made about the sequential destruction of these karmas. Mohaniya karma is destroyed first, leading to a state of chudmastha-vitaraga (a being who has conquered delusion but is not yet omniscient). Subsequently, the remaining three ghati (destructive) karmas are destroyed simultaneously.
- The text emphasizes that this knowledge is not a mere intellectual construct but is rooted in the teachings of the omniscient beings (Siddhas, Tirthankaras) and transmitted through a pure lineage of enlightened gurus, contrasting it with traditions not founded on omniscience.
The Nature of Moksha:
- Moksha is defined as the complete cessation of all karmas (Kritsna Karma Kshaya).
- This involves the destruction of the remaining four aghati (non-destructive) karmas: Vedaniya (feeling-inducing), Nama (name-causing), Gotra (lineage-causing), and Ayushya (lifespan-determining), which occurs immediately after the destruction of the ghati karmas.
- At the moment of liberation, the soul sheds its physical body.
- The absence of the causes for new karmic bondage ensures that the soul does not take on a new existence.
The State of the Liberated Soul (Siddha):
- The liberated soul is described as pure, omniscient, omniscient in perception, free from all impurities, and residing in its true, inherent nature.
- It is free from the cycle of birth and death, residing in the ultimate abode of liberation (Lokanta, the end of the universe).
- The text clarifies that the soul, in its liberated state, does not cease to exist but rather exists in its pure, unchanging essence.
Movement of the Liberated Soul:
- The chapter explains why the liberated soul moves upwards towards the end of the universe.
- Four reasons are provided for this upward movement:
  - Purva Prayoga (Previous Tendency/Impression): Just as a potter's wheel continues to spin due to its prior momentum, the soul carries a residual tendency from its previous karmic activities.
  - Asangatva (Non-attachment/Freedom from Friction): Souls have an inherent upward buoyancy (Urdhva Gaurava), and being free from karmic "stickiness" (sanga), they naturally move upwards without hindrance.
  - Bandha Chheda (Severing of Bonds): The cutting of karmic ties releases the soul, allowing it to ascend.
  - Tathagati Parinama (Conformity to Natural Tendency): The soul's inherent nature and prior tendencies align with its upward movement.
- A detailed analogy of a dried gourd (Alabu) is used to illustrate these principles: a light gourd, when freed from its muddy coating, rises in water. Similarly, the soul, freed from karmic layers, moves upward.
- The upward movement is limited to the Lokanta due to the absence of Dharma Dravy a (the principle of motion) beyond that point, analogous to the gourd's inability to rise above the water's surface without further buoyancy.
Analysis of Siddhas through Anuyoga Dwaras (Categories of Analysis):
- The chapter concludes by outlining twelve categories of analysis (Anuyoga Dwaras) through which the nature of Siddhas can be understood:
  - Kshetra (Place/Region): Where Siddhas reside (various regions of the universe).
  - Kala (Time): When Siddhas achieve liberation (considering different ages and cycles).
  - Gati (Destination/Movement): The direction and nature of their movement.
  - Linga (Gender/Form): The former gender or form the soul inhabited.
  - Tirtha (Religious Order/Epoch): Whether liberation occurred during a Tirthankara's era or not.
  - Charitra (Conduct/Discipline): The level of Jain ascetic discipline followed.
  - Pratyeka Buddha Bodhit (Individually Enlightened/Enlightened by Others): Whether enlightenment was self-achieved or received from others.
  - Jnana (Knowledge): The type of knowledge possessed at the time of liberation (e.g., Kevala Jnana).
  - Avagahana (Dimensions/Size): The physical dimensions of the soul's subtle body at the time of liberation.
  - Antara (Interval): The time gap between successive liberations.
  - Sankhya (Number): The quantity of souls liberated at a given time.
  - Alpa-Bahutva (Relative Quantity): Comparing the numbers of Siddhas across different categories.
- The text then proceeds to elaborate on the nuances of these categories, discussing them from the perspectives of Purva-bhava-prajnapaniya (considering past states) and Pratyutpanna-bhava-prajnapaniya (considering present states), as well as different types of Nayas (standpoints of interpretation). This section involves intricate details about the distribution and characteristics of liberated souls based on these analytical tools.
The Nature of Jain Sukh (Happiness):
- The text differentiates Jain Sukh from worldly happiness, which is described as temporary, dependent on external objects, prone to pain, and ultimately unsatisfactory.
- Jain Sukh (Moksha Sukha) is described as eternal, uncaused by external factors, devoid of any pain or suffering, unparalleled, and absolute. It is the intrinsic bliss of the soul realizing its true nature.

Translators and Editors:

The Gujarati translation and commentary are attributed to Acharya Shri Vijay Rajshekharsurishwarji Maharaj, with Muni Shri Dharmshekharvijayji Gan serving as the editor and Muni Shri Divyashekharvijayji as a collaborator. The introduction also highlights the extensive literary contributions of Acharya Shri Vijay Rajshekharsurishwarji Maharaj.

Overall Significance:

This volume provides a deep dive into the ultimate aim of Jain spiritual practice – Moksha. It meticulously explains the path to omniscience and liberation, the characteristics of the Siddha state, and the means of analyzing the phenomena of liberation through various philosophical categories. The commentary aims to make the complex teachings of the Tattvarthadhigama Sutra accessible to Gujarati-speaking readers.