Tattvarthshlokavartikalankar Part 7 - Book Summary

This comprehensive summary is based on the provided Jain text, "Tattvarthshlokavartikalankar Part 7" by Vidyanandacharya and Vardhaman Parshwanath Shastri. The text is a commentary on the Tattvartha Sutra, a foundational Jain scripture. This specific part, Part 7, covers Chapters 8, 9, and 10 of the Tattvartha Sutra and delves into profound Jain philosophical concepts.

Overall Context:

The Tattvarthashlokavartikalankar is a significant commentary in the Digambara Jain tradition, known for its deep logical and philosophical analysis. Vidyanandacharya, the author, is highly respected for his scholarship and his ability to refute non-Jain viewpoints while presenting the correct Jain perspective. This particular volume (Part 7) is the final part of the commentary.

Summary of Chapters Covered (8, 9, and 10):

Chapter 8: Bandha (Bondage)

Introduction: The chapter begins by establishing the necessity of discussing bondage and its causes, refuting the idea that bondage is uncaused or eternal. It emphasizes that understanding the causes is crucial for liberation.
Causes of Bondage: The text identifies five primary causes of bondage:
1. Mithyadarsana (False Belief): This includes adherence to non-Jain doctrines, worshipping other deities, and clinging to wrong views. The text meticulously refutes various non-Jain philosophical schools like those of Bauddha, Naiyayika, Vaisheshika, Sankhya, Mimamsaka, and Charvaka, categorizing their diverse wrong beliefs into numerous sub-types (over 360 based on peropadesha/instruction).
2. Avirati (Lack of Restraint): This refers to the failure to restrain the senses and the five-sensed beings, particularly the inability to control the six types of living beings and the five senses.
3. Pramada (Negligence/Lethargy): This involves a lack of diligence in performing meritorious deeds or spiritual practices, often stemming from indifference towards purity or beneficial actions.
4. Kashaya (Passions/Defilements): The four primary passions – anger (krodha), pride (mana), deceit (maya), and greed (lobha) – are discussed in their various forms (anantanubandhi, apratyakhyana, pratyakhyana, sanvalana), leading to bondage.
5. Yoga (Activity of Body, Speech, and Mind): The activities of body, speech, and mind that attract karmic matter are identified as the cause of bondage.
Nature of Bondage: Bondage is defined as the soul's adherence to karmic particles (pudgala) due to the presence of kashayas. It's explained as a substance that binds the soul and its nature.
Types of Karmic Bondage: The text details the four aspects of karmic bondage:
- Prakriti (Nature): The specific type of karma attracted (e.g., knowledge-obscuring, perception-obscuring). This is further divided into eight primary karmas and their numerous sub-types (utations).
- Sthiti (Duration): The time period for which karma remains bound to the soul. Both utmost (para) and least (apara) durations are discussed.
- Anubhaga (Intensity): The intensity of the karmic fruit experienced, ranging from mild to severe.
- Pradesha (Quantity): The number of karmic particles that bind the soul to its karmic matter.
Punya (Meritorious Karma) and Papa (Demeritorious Karma): The text distinguishes between meritorious and demeritorious karmas based on their effects (happiness vs. suffering) and their connection to auspicious or inauspicious tendencies.
The Commentary's Contribution: Vidyanandacharya's commentary offers detailed refutations of various non-Jain philosophies that attempt to explain bondage, demonstrating the superiority of the Jain perspective with logical arguments.

Chapter 9: Samvara (Suppression/Cessation of Influx) and Nirjara (Shedding of Karma)

Samvara (Suppression): This chapter focuses on the mechanisms for preventing the influx of new karma. Samvara is achieved through:
- Gupti (Restraint): Three types of restraint – mind (manogupti), speech (vachogupti), and body (kayagupti) – are explained as vital for controlling activities that attract karma.
- Samiti (Carefulness/Vigilance): Five types of careful conduct – Ir'yasamiti (careful movement), Bhashasamiti (careful speech), Eshana-samiti (careful begging/receiving food), Adana-nikshepana-samiti (careful handling of objects), and Ut sarga-samiti (careful disposal of bodily waste) – are detailed.
- Dharma (Virtues): Ten virtues are described as essential for samvara: forbearance (kshama), humility (mārdava), straightforwardness (ārjava), purity (saucha), truthfulness (satya), restraint (sanyama), austerity (tapas), non-possession (aparigraha), celibacy (brahmacharya), and renunciation (tyaga).
- Anupreksha (Reflection/Contemplation): Twelve types of contemplation on universal truths like impermanence (anitya), suffering in worldly existence (dukkha), emptiness of the world (śūnya), soul's distinction from body (anya), impurity of the body (aśuci), causes of karma influx (asrava), cessation of influx (samvara), karma elimination (nirjara), the nature of reality (loka), the rarity of spiritual path (bodhi), and the preachings of the Jinas (svākhyāta).
- Parishaha (Endurance of Hardships): Twenty-two types of hardships like hunger, thirst, cold, heat, etc., must be patiently endured without complaint or deviation from the path.
- Charitra (Conduct): The practice of right conduct, further divided into five types: Sāmayika, Chhedopasthāpanā, Parīhāravishuddhi, Sūkṣmasāmparāya, and Yathākhyāta Charitra.
Nirjara (Shedding of Karma): This is achieved primarily through:
- Tapas (Austerities): Discussed as both external (bāhya) and internal (ābhhyantara) practices.
  - External Austerities: Six types are mentioned: Anashana (fasting), Avamaudarya (eating less), Vrittiparisankhyāna (limiting food intake by rule), Rasaparityaga (abstaining from tasty food), Viviktashayana (solitary dwelling), and Kayaklesha (physical hardship).
  - Internal Austerities: Six types are mentioned: Prāyashchitta (penance), Vinaya (humility/respect), Vaiyavṛttiya (service), Svādhyāya (study), Vyutsarga (non-attachment/letting go), and Dhyāna (meditation).
Vidyanandacharya's Exposition: The commentary delves into the philosophical underpinnings of these practices, explaining how they lead to the cessation of karmic influx and the shedding of existing karma, ultimately paving the path to liberation. He argues for the efficacy of these practices in purifying the soul.

Chapter 10: Moksha (Liberation)

Introduction: This chapter culminates the Tattvartha Sutra's discussion by explaining the nature of liberation (Moksha).
Nature of Moksha: Moksha is defined as the complete release from all karmas (bandha-hetu-abhāva). This state is achieved through the absence of the causes of bondage and the complete shedding of karma (nirjara).
Achieving Moksha: The path to Moksha is intrinsically linked to the ultimate shedding of all karmas, particularly the four ghati (destructive) karmas:
- Mohaniya Karma (Delusion Karma): Its complete destruction leads to the cessation of delusion, enabling the soul to realize its true nature.
- Jnana-avarana Karma (Knowledge-Obscuring Karma): Its removal reveals the soul's innate infinite knowledge (Kevaljnana).
- Darshana-avarana Karma (Perception-Obscuring Karma): Its removal reveals the soul's innate infinite perception (Kevaldarshana).
- Antaraya Karma (Obstructing Karma): Its removal eliminates the obstruction to the soul's innate infinite energy (Kevalvirya) and grants the capacity for infinite bliss.
The Soul's State in Moksha: The liberated soul (Siddha) resides in the Siddhaśilā (Abode of the Liberated) at the apex of the universe (lokālokānta). It is free from all worldly limitations, possesses infinite knowledge, perception, bliss, and energy, and exists in its pure, unadulterated form.
Refutation of Opposing Views: Vidyanandacharya critically examines and refutes various philosophical schools that offer different views on the nature of liberation, highlighting the unique and comprehensive Jain perspective. He emphasizes the soul's inherent nature as pure consciousness and bliss, which is realized through the destruction of karmic obstructions.
The Role of Dhyana (Meditation): The text elaborates on the four types of meditation (dhyāna) – Ārta (sorrowful), Raudra (fierce), Dharma (righteous), and Shukla (pure) – and explains how the practice of Dharma and Shukla dhyāna is essential for purifying the soul and progressing towards liberation. Shukla dhyāna, in particular, is described as the direct cause of destroying the remaining karmas.
The Soul's Unchanging Nature: The commentary stresses that even after liberation, the soul's essential nature (consciousness, bliss, etc.) remains intact, it doesn't become non-existent or merge into a universal consciousness in the way some other philosophies propose.

Key Contributions of the Commentary (as highlighted in the provided text):

Refutation of Non-Jain Philosophies: Vidyanandacharya's commentary is noted for its strong refutation of various heterodox philosophical systems.
Scholarly Depth: The text is praised for its scholarly depth, logical reasoning, and profound insights into Jain principles.
Comprehensive Coverage: The commentary covers the intricate details of karma, samvara, nirjara, and moksha, providing a holistic understanding of the Jain path to liberation.
Emphasis on Vidya (Knowledge): The commentary underscores the importance of right knowledge (Vidya) in overcoming ignorance and achieving liberation. The author's own name, Vidyanandi, reflects this emphasis.
Historical Significance: The commentary is considered a cornerstone in Jain literature, preserving and elaborating on the teachings of earlier āchāryas like Akalankadeva.

Overall Significance:

Part 7 of Tattvarthashlokavartikalankar, by meticulously explaining the latter part of the Tattvartha Sutra, serves as a guide for spiritual seekers on the path to liberation. It elucidates the complex workings of karma, the practices required for its cessation and shedding, and the ultimate state of the soul in Moksha, all through the lens of rigorous logic and profound philosophical understanding characteristic of Vidyanandacharya's scholarship.