Tattvarthvrutti Ek Adhyayan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Tattvarthvrutti Ek Adhyayan" by Prof. Udaychandra Jain, focusing on its content and analysis:

Book Title: Tattvarthvrutti: Ek Adhyayan (A Study of Tattvarthvrutti) Author: Prof. Udaychandra Jain Publisher: Z_Mahendrakumar_Jain_Nyayacharya_Smruti_Granth_012005.pdf Catalog Link: https://jainqq.org/explore/211091/1

This text is an academic study of "Tattvarthvrutti," a significant commentary on the foundational Jain text, "Tattvarthasutra," authored by Acharya Umaswami (also known as Griiddhpichchha).

I. The Commentary: Tattvarthvrutti

Author of the Commentary: Shrutsagar Suri.
Nature of the Commentary: A vast and useful Sanskrit commentary on Tattvarthasutra. It's noted to be even larger than the Sarvarthasiddhi commentary and seems to incorporate Sarvarthasiddhi almost entirely within itself. It offers detailed explanations of many terms, special insights, and clarifies the intended meaning of the sutras in Sarvarthasiddhi, making it very helpful for understanding that work.
Original Publication: Previously unpublished, it was scholarly edited by the late Dr. Mahendrakumar Nyayacharya and published by Bharatiya Jnanpith in 1949 under the Jnanpith Murti Devi Jain Granthamala.
Title: While Shrutsagar Suri explicitly states the name as "Tattvarthavruti" at the beginning, the colophons at the end of chapters mention "Tattvarthika" and "Tattvavrutti Sankhyat Tatparya." The author, Prof. Udaychandra Jain, emphasizes that "Tattvarthavruti" is the preferred and actual name, with the others being descriptive.
Chapter vs. Pada: A point of consideration is the use of "Pada" (section) instead of "Adhyaya" (chapter) in the colophons for the second through tenth chapters, unlike the first chapter. While unusual compared to other philosophical texts where chapters are divided into padas, it's understood that in this context, "pada" likely refers to "adhyaya."

II. Personality and Work of the Author of the Commentary (Shrutsagar Suri)

Identity: Shrutsagar Suri was a Digambara Jain monk and a highly learned scholar, truly deserving of his name "Ocean of Scripture."
Scholarly Prowess: He was proficient in logic, grammar, prosody, rhetoric, literature, and religious law. He was a profound scholar of Jain philosophy (including Sarvarthasiddhi, Tattvartharajavartika, Tattvarthashlokavartika, Nyayakumudachandra, Prameyakamalamartanda, Ashtasahasri) and other philosophical traditions like Nyaya-Vaisheshika.
Breadth of Study: The extensive citations in his commentary, some from texts unknown even to the scholarly editor, demonstrate the immense breadth of his knowledge.
Historical Period: He belonged to the Balaatkara Gana of the Mulasangha and lived in the 16th century of the Vikram era.
Guru: His guru was Vidyanandi.
Titles: He adorned himself with titles like Kalikalsarvajna, Kalikalgautama, VyakaranaKamalamartanda, Tarkashironmani, ParamagamaPravina, and Navanamatimahamahavadi Vijeta.
Other Works: Besides Tattvarthvrutti, he authored other works like Sahasranamtaika, AudaryaChintamani, VratakathaKosh, and TattvatrayaPrakashiika.

III. Special Features of Tattvarthvrutti

Comprehensive Elaboration: It's a detailed commentary that clarifies the meaning of Tattvarthasutra, surpassing Sarvarthasiddhi in scope.
Integration of Sarvarthasiddhi: It virtually includes the entirety of Pujyapada's Sarvarthasiddhi, offering extensive explanations of its terms and meanings.
Scholarly Analysis of Errors: While recognizing Shrutsagar Suri's immense scholarship, the editor, Dr. Mahendrakumar Jain, points out some inaccuracies in the commentary based on Digambara tradition.
- Example 1 (9/5): The explanation of Adananikshepasamiti (careful handling of objects) includes using a cloth for cleaning religious items in the absence of a peacock feather ($picch\bar{i}$), which is considered against Digambara practice.
- Example 2 (9/47): The interpretation of the word "linga" (conduct/attribute of an ascetic) mentions a dravya-linga (external attributes) which includes temporary acceptance of clothing in harsh weather, citing it as an apavada (exception) from Bhagavati Aradhana. The editor questions this, as Shrutsagar Suri was a staunch Digambara, and this exception is attributed to a Yapaniya sect's interpretation.
Vastness: The commentary is approximately 9,000 shlokas in volume.
Publication Details: Printed on Super Royal size paper, the Sanskrit commentary spans 328 pages. A Hindi summary by Shri Udaychandra Jain of 183 pages is also included, making the original analysis accessible to non-Sanskrit readers. The entire volume, including six appendices, totals about 650 pages.

IV. Critical Analysis of Specific Points by Prof. Udaychandra Jain

Prof. Udaychandra Jain delves into specific points raised by Shrutsagar Suri in the commentary, offering his own critical analysis:

Kulakaras (Foremost Families/Lawgivers):
- Avsarpini (Descending Time Cycle): Shrutsagar Suri states there are 16 Kulakaras, with 15 dying in the eighth part of the third period, and the 16th dying in the fourth period. He also mentions the 15th Kulakara being a Tirthankara and the 16th being his Chakravarti son.
- Utsarpini (Ascending Time Cycle): Shrutsagar Suri states there are 14 Kulakaras, with 13 dying in the second period, and the 14th dying in the third period. The 14th Kulakara's son is a Tirthankara, and that Tirthankara's son is a Chakravarti, both appearing in the third period.
- Prof. Jain's Critique:
  - Number Discrepancy: He questions why the number of Kulakaras differs between the ascending and descending cycles, arguing it should be consistent like Tirthankaras or Chakravartins. He notes that texts like Adipurana mention 14 Kulakaras in the Avsarpini. He seeks the basis for Shrutsagar Suri's count of 16.
  - Tirthankara's Birth Period: He challenges Shrutsagar Suri's assertion that the first Tirthankara is born in the third period of every Avsarpini. He clarifies that while Rishabhanatha was born in the third period of the current Avsarpini, this is an exception due to Hundavsarpini (a flaw in the time cycle). Generally, Tirthankaras appear in the fourth period of Avsarpini and the third period of Utsarpini.
  - Tirthankara as Kulakara: He finds it inconsistent that Shrutsagar Suri considers the first Tirthankara of Avsarpini as a Kulakara but not the first Tirthankara of Utsarpini. He questions the reasoning for this, pointing out the significant difference between a Tirthankara's spiritual role and a Kulakara's role as a king-like figure.
  - Naradas and Rudras: He notes Shrutsagar Suri's inclusion of 9 Naradas and 11 Rudras in the Avsarpini cycle alongside the 63 Shalaka Purushas (distinguished individuals), but their absence in the Utsarpini. He wonders about the basis for this distinction.
Time Cycles and Tirthankaras:
- Shrutsagar Suri's calculations suggest that Tirthankaras in the Utsarpini's third period appear after a relatively short period (84,000 years), while Tirthankaras in the Avsarpini's fourth period appear after a vast period (18 krore kodi sagar).
- Prof. Jain's Critique: He finds this disparity in the time intervals between successive "Choubees" (groups of 24 Tirthankaras) to be striking and peculiar, though he acknowledges it might be due to the nature of time cycles.

V. Excellence of the Editing (Dr. Mahendrakumar Jain)

Editor's Expertise: Dr. Mahendrakumar Jain was a distinguished scholar of Jain, Buddhist, and other philosophies. His extensive collaborations with leading scholars provided him with exceptional editing skills.
Previous Editorial Work: He had previously undertaken scholarly editing of numerous important works like Siddhivinishchaya, Nyayavishinishchaya, Tattvartharajavartika, Nyayakumudachandra, Prameyakamalamartanda, and Shashdarshanasamucchaya.
Methodology: The editing of Tattvarthvrutti was based on four paper manuscripts and one palm-leaf manuscript. While four paper manuscripts from Banaras, Arrah, and Delhi were used, the pure edition was possible due to a palm-leaf manuscript from Moodbidri. The editor emphasizes the importance of palm-leaf manuscripts for accurate editing of Digambara literature.
Moodbidri Manuscript: This manuscript, in Kannada script, is noted as pure and includes valuable annotations (marked as 'Ta. Ti.').
Introduction (Prastavana): The 93-page introduction is described as readable and thought-provoking, showcasing the editor's scholarship, analytical style, and critical review of the text.

VI. Key Themes Discussed in the Introduction

The editor's introduction covers a wide range of philosophical and religious topics:

Contemporary Thinkers of Mahavira: Analysis of the views of six prominent thinkers contemporary to Lord Mahavira: Ajitkesh Kamabali (materialism, annihilationism), Makkhali Gosala (fatalism), Purana Kassapa (non-action), Pakudha Katyayana (eternalism of substances), Sanjaya Belatthiputta (skepticism), and Gautama Buddha (indeterminate answers, non-self).
Lord Mahavira's Philosophy: Positioning Mahavira not as an indeterminist, indeterminist, or nihilist, but as an anekantavadi (one who holds manifold viewpoints) and syadvadi (one who speaks conditionally). His doctrine of impermanence and the soul's eternal yet ever-changing nature is highlighted.
Seven Tattvas (Realities): Detailed discussion of the seven Jain realities (Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjara, Moksha) as essential for spiritual seekers. The editor refutes Buddhist anatman (non-self) doctrine and elaborates on the Jain concept of the soul.
Right Faith (Samyagdarshan):
- True Nature vs. External Rituals: A critique of how external rituals have replaced the inner essence of Right Faith, with worship now often driven by worldly desires rather than true devotion.
- Tradition's Right Faith: The importance of accepting what is correct ( samichina) rather than blindly adhering to tradition or novelty. The danger of clinging to ancient practices leading to superstitions is noted.
- Culture's Right Faith: The role of parental and societal influences on an individual's development and the necessity of understanding Jain culture's focus on the soul.
- Spirituality and Fatalism: Strong refutation of fatalism ("what is to happen will happen") as contradictory to Jain principles and detrimental to human effort. Fatalism is considered more dangerous than theism and undermines the concepts of merit and sin.
- Doubt and Practice (Nischaya and Vyavahara): Explaining the distinction between the absolute truth (nischaya) focused on the soul's pure nature and the conventional truth (vyavahara) dealing with worldly perceptions and states.
- Afterlife (Paraloka): The concept of rebirth in different realms (human, animal, hellish, heavenly) and the possibility of improving one's circumstances in the afterlife by reforming human and animal societies in this life.
- Karma Theory: Asserting individual responsibility for karma and refuting the notion that karma is an unchangeable destiny. Karma's influence can be mitigated through self-effort (purushartha).
- Scriptures' Right Faith: Emphasizing that scriptural authority in Jainism stems from being uttered by omniscient and passion-free beings, not merely from being scripture. Critical evaluation of texts based on their consistency with original Jain traditions is crucial.
- Means of Attaining Truth (Tattvadhigama ke Upay): Detailed explanation of pramana (means of knowledge), naya (standpoints), and nikshepa (categories of classification), and a comprehensive discussion of Syadvada, clarifying its meaning as a specific condition, not doubt or possibility. The editor critiques interpretations of Syadvada as skeptical.
World Description and Geography:
- Jain Geography's Unique Position: While Jain philosophy has a distinct place in Indian thought, its geography and cosmology are not entirely unique.
- Comparison with Other Traditions: The descriptions of geography and cosmology in Jain, Buddhist, and Vedic traditions are found to be largely similar, mentioning concepts like Jambudvipa, Sumeru, various continents, heavens, and hells, with numerical differences.
- Prevalence of Similar Traditions: The author notes that the traditional understanding of the sun and moon revolving around Mount Meru, while not aligning with modern science, was likely a common ancient belief shared across these traditions.
- Vedic Geography: Outlines the Vedic cosmography based on Yoga Darshana, Vishnu Purana, and Bhagavata Purana, including seven continents, seven oceans, Mount Meru, and detailed descriptions of heavens and hells, highlighting the significant numerical variations in the latter.
- Jain Cosmology's Uniqueness: The Jain tradition's concept of infinite islands and oceans is presented as a unique aspect.

In conclusion, "Tattvarthvrutti Ek Adhyayan" is a scholarly examination of a major Jain commentary. It provides an in-depth look at the commentary itself, its author, and the critical analysis offered by Prof. Udaychandra Jain. The study highlights both the profound scholarship of Shrutsagar Suri and the editor's meticulous research and philosophical insights, particularly in his comprehensive introduction which addresses core Jain tenets and engages with other philosophical systems.