Tattvarthasara

Here's a comprehensive summary of the provided Jain text, "Tattvarthasara" by Balchandra Shastri, based on the given pages:

Overview:

"Tattvarthasara" is presented as a poetic, independent exposition (vyakhya) of the highly significant Jain text, "Tattvarthasutra." While the "Tattvarthasutra" is concise in its wording, it is vast and profound in its meaning, serving as the foundation for extensive commentaries like "Sarvarthasiddhi," "Tattvarthavartika," and "Shlokavartika." "Tattvarthasara" aims to capture the essence of the "Tattvarthasutra" and is attributed to Acharya Amritchandra, who is described as an ascetic of spiritual realization.

Acharya Amritchandra's Philosophy:

The text highlights Acharya Amritchandra's humility, evident in his disclaimer of authorship, attributing the work to the "varnas" (words), "padavakyas" (sentences), and the scripture itself, rather than his own ego. He is characterized as a profound spiritual sage whose commentaries on Kundakunda's works like "Pravachanasara," "Panchastikaya," and "Samayaprabhuta" are significant.

Crucially, Acharya Amritchandra is presented as a staunch proponent of Anekantavada (the doctrine of manifold aspects or non-absolutism), not an adherent of rigid, one-sided paths. This is exemplified in his work "Purusharthasiddhi Upaya," where he reveres "Jinesvara's light of knowledge" and greets Anekantavada as the seed of supreme scripture and a harmonizer of all absolutist views. In "Natak-Samayasar-Kalasha," he also expresses the continuous illumination of the form of Anekanta.

The text elaborates on how the 'syaat' (perhaps) word in Jina's teachings, embodying Anekantavada, resolves contradictions between Nayas (viewpoints) of Nischaya (ultimate reality) and Vyavahara (conventional reality). Those who delight in the Anekanta-infused Jinagam quickly behold the ultimate light, free from partisan views. He clarifies that Vyavahara-naya acts as a support for those not yet established in the ultimate state, guiding them towards Nischaya. However, once an individual experiences the pure consciousness devoid of external relations, Vyavahara-naya becomes redundant.

Structure and Content of Tattvarthasara:

"Tattvarthasara" is divided into eight main sections (adhikaras), with a concluding section summarizing all:

1. Saptatattva Peethika (Introduction to the Seven Tattvas): This section establishes the path to liberation as Right Faith (Samyakdarshan), Right Knowledge (Samyakjnana), and Right Conduct (Samyakcharitra), defining them through logic and scripture.

   • Samyakdarshan: Faith in the Tattvas.
   • Samyakjnana: Knowledge of the Tattvas.
   • Samyakcharitra: Maintaining equanimity towards the nature of things, without attachment (राग) to the favorable or aversion (द्वेष) to the unfavorable. The importance of understanding the Tattvas (Jiva, Ajiva, etc.) is emphasized as the prerequisite for understanding the path to liberation. The text outlines the purpose of discussing these Tattvas: Jiva is to be adopted (upadeya), and Ajiva is to be rejected (heya). Asrava is the cause of the absorption of the rejectable Ajiva (karma) into the Jiva, and Bandha is the name for the acquisition of that rejectable substance. Samvara and Nirjara are the means to reduce this rejectable substance, with Samvara preventing new influx and Nirjara removing accumulated karma. Moksha is liberation from this karma. The section also covers naya (viewpoints), nikshepas (modes of classification), and other means of knowing the Tattvas.

2. Jivatattva Prarupaṇa (Description of the Jiva Tattva): This section details the Jiva, incorporating information from the second, third, and fourth chapters of the "Tattvarthasutra" with unique insights. The Jiva is defined by its inherent nature, distinct from other Ajiva substances, possessing five specific qualities (aupashamika, etc.).

   • The characteristic of Jiva is Upayoga (consciousness/awareness), which is inseparable from it. Even when associated with karma, the Jiva's manifestation is through Upayoga.
   • Upayoga is categorized into Sakara (with specific attributes, referring to Jnana) and Nirakara (without specific attributes, referring to Darshan).
   • Jnana is described with eight types (matijnana, etc.), and Darshan with four types (chakshu, etc.).
   • Jivas are classified into Samsari (worldly) and Mukta (liberated). Samsari Jivas are described through 14 Gunasthanas (stages of spiritual development), 14 Jivasthanas (classes of souls), six Paryaaptis (capabilities), ten Pranas (vitalities), four Sangyas (propensities), and 14 Marganas (inquiries).
   • Vigraha Gati (motion during transmigration) is explained as the movement between the shedding of one body and the attainment of another. It's divided into Vigraha (with turns) and Avigraha (without turns), and further into four types: Ishugati (straight like an arrow, one moment, no turns), Panimukta (one turn, two moments), Langalika (two turns, three moments), and Gomutrika (three turns, four moments). Ishugati is characteristic of liberated souls.
   • During Vigraha Gati, the Jiva primarily possesses Karmic Kaya-yoga, through which it absorbs karma and attains a new body.
   • The text discusses three types of birth and nine yoni (wombs/modes of existence), specifying which Jivas experience which. It also details the distribution of the 84 lakh yoni types among different beings.
   • Life spans of beings in the four gati (states of existence) are mentioned, as are the heights of Naraki, Manushya, and Deva bodies and the dimensions of the bodies of Ekendriya etc.
   • The section on gati-aagati (coming and going) explains the permissible transmigrations between different realms, highlighting restrictions like Naraki cannot become Deva and vice versa. It clarifies that certain beings are permanently bound to the animal realm.
   • It also details the rebirth of beings from the lower realms into human and animal realms, and the transition of beings with long lifespans to the Deva realms due to their mild passions. It states that beings do not immediately become Shalakapurush but can attain liberation. The possibility of beings becoming Vyanatara and Bhavanvasi Devatas, as well as Jyotishka Devatas, is also outlined.

3. Ajiva Tattva (Description of the Ajiva Tattva): This section defines the five Ajiva Tattvas: Dharma, Adharma, Akasha, Kala, and Pudgala. These, along with Jiva, constitute the six Dravyas (substances).

   • Dharma, Adharma, and Akasha are each one-substance, while Kala, Pudgala, and Jiva are manifold.
   • The defining characteristic of a Dravya is utpatti (origination), vyaya (cessation), and dhrauvya (permanence). Origination is the attainment of a new state, cessation is the destruction of the previous state, and permanence is the eternal nature that persists through both.
   • Guna (attributes) are the eternal qualities of a Dravya, and Paryaya (modes/modifications) are its changing states. Both are inseparable from the Dravya.
   • Of the six Dravyas, only Jiva and Pudgala are active; the other four are passive.
   • The text discusses the spatial extent (pradesha) and contribution (upakaara) of these substances. It further elaborates on the nature of Dharma, Adharma, and Akasha, proving their existence, and touches upon the various classifications of Kala and Pudgala.

4. Asrava Tattva (Description of the Asrava Tattva): Asrava is defined as the cause of the inflow (aavasana) of karma into the soul. Just as a channel causes water to flow into a pond, the Yogic activities (body, speech, and mind) cause karma to flow into the soul.

   • Yoga is divided into Shubha (auspicious) and Ashubha (inauspicious). Shubha Yoga leads to the influx of Punya (merit), and Ashubha Yoga leads to the influx of Papa (demerit).
   • Karma is of two types: Sampraayika (associated with passions) and Iryapatha (unassociated with passions). Sampraayika karma, bound by passions, ripens according to its duration and intensity. Iryapatha karma, occurring in the absence of passions, is not retained by the soul and immediately falls away.
   • The text then details the specific causes for the influx of various karmas like Jnanavarana, Darshanavarana, Vedaniya, Mohaniya, Ayus, Namakarma, Gotra, and Antaraya, stating that these causes are more elaborate than those mentioned in the "Tattvarthasutra," possibly drawing from "Tattvarthavartika."
   • It clarifies that Shubha Yoga leads to Punya and Ashubha Yoga to Papa. Vratas (vows) lead to Punya, and Avratas (absence of vows) lead to Papa.
   • The five Mahavratas (great vows for ascetics) and five Anuvratas (minor vows for householders) are described, along with their respective five supporting Bhavanas (mental contemplations). The concept of Himsa (violence) and its abandonment is explained.
   • The seven Sheelavratas (subsidiary vows) are listed: Digvrata, Deshavrata, Anarthadandavrata, Samayika, Proshadhopavasa, Bhogopabhoga Sankhya, and Atithi Samvibhaga. The combination of these seven with the five Anuvratas forms the Twelve Vratas of a Householder.
   • Sallekhana (controlled fasting towards death) is also mentioned as a crucial practice. The section concludes by listing the transgressions (atichara) of these vows.

5. Bandha Tattva (Description of the Bandha Tattva): Bandha is defined as the soul's assimilation of karma due to passions and Yoga, leading to a partially material state of the soul.

   • While the soul is inherently immaterial, its eternal association with karma makes its particles interpenetrate with karmic particles, creating a semblance of materiality. Thus, it is possible for karma to bind to the soul. For liberated souls, free from this eternal karmic association, such binding is impossible.
   • Bandha is classified into four types based on Prakriti (nature of karma), Sthiti (duration of karma), Anubhava/Anubhaga (intensity of karma's fruition), and Pradesha (number of karmic particles bound). The text elaborates on these classifications.

6. Samvara Tattva (Description of the Samvara Tattva): Samvara is the stoppage of the influx of karma through the practice of Gupti (control of senses), Samiti (careful conduct), Dharma (virtues), Parishahajaya (endurance of hardships), Tapa (asceticism), Anupreksha (contemplation), and Charitra (conduct). The section systematically explains these causes of Samvara.

7. Nirjara Tattva (Description of the Nirjara Tattva): Nirjara is the separation of accumulated karma from the soul. It's of two types:

   • Vipakaja Nirjara: Karma that matures and exhausts itself after bearing its fruit.
   • Avipakaja Nirjara: Karma that does not reach its maturation but is experienced through ascetic practices like Tapas, thereby entering the "Udayavali" (period of fruition) prematurely.
   • Vipakaja Nirjara occurs in all beings, while Avipakaja Nirjara is exclusive to ascetics.
   • The text details the six Bahya Tapas (external austerities) like Ayimodarya, Upavasa, Rasatyaga, Vrittisamksepa, Kayaklesha, and Viviktashayyasan, and the six Abhyantara Tapas (internal austerities) like Svadhyaaya, Prayashchitta, Vayavritta, Vyutsarga, Vinaya, and Dhyana.

8. Moksha Tattva (Description of the Moksha Tattva): Moksha is the complete annihilation of all karma due to the absence of the causes of Bandha (Samvara) and the removal of previously bound karma (Nirjara).

   • For Yogakewali (omniscient beings with vocal activity), a slight influx of Satavedaniya karma still occurred, which ceases in Ayogakewali (omniscient beings without vocal activity).
   • The attainment of the soul's true nature after the destruction of all karma is Moksha.
   • With karma elimination, the liberated souls are free from Aupashamika and other states, but Siddhatva (state of perfection), Samyaktva, Jnana, and Darshan remain.
   • While the cycle of karma is beginningless, its destruction is possible, analogous to the destruction of a seed leading to the end of the sprout cycle.
   • The text explains that after karma destruction, the soul, like a flame without wind, naturally ascends to the end of the universe (lokanta). Without the Dharma substance, further movement is impossible. Upon reaching Siddhalaya (the abode of the liberated), it resides there with infinite liberated souls, due to its unique capacity for occupying space.
   • The text addresses various queries regarding Moksha, emphasizing the experience of uninterrupted bliss that is unavailable to transient worldly beings.

Conclusion (Upasamhara):

The concluding section reiterates the importance of understanding the seven Tattvas through the lenses of Pramana (means of valid knowledge), Naya, Nikshepa, and Anuyogadvaras (analytical approaches). It emphasizes that true liberation (Mokshamarga) is two-fold:

• Nischaya Mokshamarga: The ultimate path, which is the sincere faith, knowledge, and equanimity (absence of attachment/aversion) towards one's own pure soul (Ratnatraya).
• Vyavahara Mokshamarga: The conventional path, which is faith, knowledge, and conduct related to external objects.

The text distinguishes between a householder who practices faith, knowledge, and equanimity towards external objects and an ascetic who possesses these qualities towards their own soul. From the Nischaya perspective, the soul itself is knowledge, perception, and conduct. In this ultimate view, distinctions like doer, deed, and instrument cease to exist. Finally, it states that a soul that, with equanimity and freedom from attachment/aversion, understands this "Tattvarthasara" and firmly adheres to the path to liberation, will break free from the bonds of samsara and truly attain the Tattva of Moksha.