37-588: Samvara ( saṃvara ) is one of the tattva or the fundamental reality of the world as per the Jain philosophy . It means stoppage—the stoppage of the influx of the material karmas into the soul consciousness. The karmic process in Jainism is based on seven truths or fundamental principles ( tattva ) of Jainism which explain the human predicament. Out of the seven, the four influxes ( āsrava ), bondage ( bandha ), stoppage ( saṃvara ) and release ( nirjarā )—pertain to
74-407: A fundamental truth is that it may not have another definition and is an important principle in the attainment of the final truth mokṣa. Pāpa refers to karma that binds to the soul on performance of sinful actions. Any action that is fundamentally sinful as described by the aagamas is considered to bind pāpa to the soul. By performing negative actions that lead to the binding of pāpa to
111-433: A long term inflow of karma prolonging the cycle of reincarnations. On the other hand, the karmic inflows on account of actions that are not driven by passions and emotions have only a transient, short-lived karmic effect. The karmas have an effect only when they are bound to the consciousness. This binding of karma to the consciousness is called bandha . However, yoga or the activities alone do not produce bondage. Out of
148-526: A soul stops karmic accumulations. External austerities such as fasting, reduced diet and isolated habitation, along with internal austerities such as expiation, reverence, service, renunciation and meditation, according to Umaswati, along with respectful service to teachers and ailing ascetics help shed karma. The state of liberation is presented in Chapter 10 by Umaswati. It is achieved when deluding and obstructive karmas have been destroyed. This leads to
185-608: Is saṃvara . Jains assert that emancipation is not possible as long as the soul remains unreleased from the bondage of these karmas. Release is made possible by saṃvara ; that is, the stopping of inflow of new karmas, and nirjarā ; the shedding of existing harmful karma through conscious efforts. Samvara or stoppage of karmic influx is achieved through practice of: Tattva (Jainism) Jain philosophy explains that nine ( Śvetāmbara tradition) or seven (Digambara tradition) tattva (truths or fundamental principles) constitute reality. These are: The knowledge of these realities
222-625: Is accepted as authoritative in both its major sub-traditions – Digambara and Śvētāmbara – as well as the minor sub-traditions. It is a philosophical text, and its importance in Jainism is comparable with that of the Brahma Sutras and Yoga Sutras of Patanjali in Hinduism . In an aphoristic sutra style of ancient Indian texts, it presents the complete Jainism philosophy in 350 sutras over 10 chapters. The text has attracted numerous commentaries, translations and interpretations since
259-504: Is also acquired through literature, clairvoyance, and omniscience. In chapter 2, Umaswati presents sutras on soul. He asserts that soul is distinguished by suppression of deluding karma, or elimination of eight types of karmas, or partial presence of destructive karmas, or arising of eight types of new karmas, or those that are innate to the soul, or a combination of these. In chapter 3 through 6, Umaswati presents sutras for his first three categories of truth. In chapter 7, Umaswami presents
296-401: Is not necessary to include these (merit and demerit), as these are implied in influx and bondage. If it were so, the mention of influx etc. is unnecessary, as these are included in the soul and the non-soul. No, it is not unnecessary. Here liberation is the main theme of the work. So that must be mentioned. And that (liberation) is preceded by the cycle of births and deaths. Influx and bondage are
333-419: Is referred to as the stoppage of the inflow of karma ( saṃvara ). There are two kinds of saṃvara : that which is concerned with mental life ( bhava-saṃvara ), and that which refers to the removal of karmic particles ( dravya- saṃvara ). This stoppage is possible through self-control and freedom from attachment. The practice of vows, carefulness, self-control, the observance of ten kinds of dharma, meditation, and
370-409: Is required. The remaining karma has to be removed by means of penance ( avipaka-nirjarā ). The soul is like a mirror which looks dim when the dust of karma is deposited on its surface. When karma is removed by destruction, the soul shines in its pure and transcendent form. It then attains the goal of mokṣha . Moksha ( mokṣa ) means liberation, salvation or emancipation of soul. As per Jainism , mokṣa
407-483: Is said to be essential for the liberation of the soul. The Digambara sect believes in the 7 tattvas only (all those that are listed except puṇya and pāpa) , while the Śvetāmbara sect believes in all 9 of them. However, the Digambar sect includes the two tattvas within āsrava and bandha. Therefore, beliefs and philosophies of both the sects remain the same. The first two are the two ontological categories of
SECTION 10
#1732765170310444-407: Is the attainment of an altogether different state of the soul, completely free of the karmic bondage, free of samsara (the cycle of birth and death). It means the removal of all the impurities of karmic matter and the body, characterized by the inherent qualities of the soul such as knowledge and bliss free from pain and suffering. Right faith, right knowledge, and right conduct (together) constitute
481-407: The karmic process . Saṃvara is the first step in the destruction of accumulated harmful karmas. The world or the samsara is often described as an ocean and the soul as a boat trying to cross it and reach the shores of liberation. The boat is leaking i.e. karmic particles are getting attached to the soul. Hence the first step is to stop the leak and prevent new water from entering the boat. This
518-527: The 5th-century. One of its sutras, Parasparopagraho Jivanam is the motto of Jainism. Its meaning is interpreted as "(The function) of souls is to help one another", or "Souls render service to one another". Tattvartha Sutra is also known in Jainism as the Moksha-shastra (Scripture describing the path of liberation). The text written in Sanskrit , begins with an invocation: I bow to
555-550: The Jaina vows and explains their value in stopping karmic particle inflow to the soul. The vows, with their respective translations by Nathmal Tatia, are: Umaswati, in chapter 8 of Tattvartha Sutra presents his sutras on how karma affects rebirths. He asserts that accumulated karma in life determines the length of life and realm of rebirth for each soul in each of four states – infernal beings, plants and animals, human beings and as gods. Further, states Umaswati, karma also affects
592-570: The Lord, the promulgator of the path to liberation, the destroyer of mountains of karmas and the knower of the whole of reality, so that I may realize these qualities. The first verse of Tattvārthsūtra , " सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्ग: " ( samyag-darśana-jñāna-cāritrāṇi mokṣamārgaḥ ), summarizes the Jaina path to liberation. It means that the Ratnatraya (three jewels: right view, right knowledge and right conduct) collectively constitutes
629-497: The body, the shape, the characteristics as well as the status of the soul within the same species, such as Ucchi (upper) or Nicchi (lower) status. The accumulated and new karma are material particles, states Umaswati, which stick to the soul and these travel with the soul from one life to the next as bondage, where each ripens. Once ripened, the karmic particles fall off, states Umaswati. Chapter 9 of Tattvartha Sutra states how karmic particles can be stopped from attaching to
666-550: The existing karma – this eighth truth is expressed by the word nirjarā . The final truth is that when the soul is freed from the influence of karma, it reaches the goal of Jaina teaching, which is liberation or mokṣa . In Śvetāmbara texts puṇya or spiritual merit and pāpa or spiritual demerit are counted among the fundamental reals. In Digambara texts, the number of tattvas is seven because both puṇya and pāpa are included in āsrava or bandha . According to Digambara text, Sarvārthasiddhi , translates S.A. Jain: It
703-630: The influence of body and mind causing the soul to generate karma. It occurs when the karmic particles are attracted to the soul on account of vibrations created by activities of the mind, speech and body. The āsrava , that is, the influx of karma occurs when the karmic particles are attracted to the soul on account of vibrations created by activities of the mind, speech and body. Tattvārthasūtra , 6:1–2 states: "The activities of body, speech and mind are called yoga . This three-fold action results in āsrava or influx of karma." The karmic inflow on account of yoga driven by passions and emotions causes
740-550: The influx, asrava , good and bad karma , shubha-ashubha karma and the bondage of the karmas . The ninth chapter describes the blocking, samvara and shedding of the karmas, nirjara . The final chapter discusses moksha or the liberation of the soul. The theology in Tattvartha Sutra presents seven categories of truth in sutra 1.4: Umaswami categorizes the types of knowledge to be empirical, attained through one's sense of perception. He adds that knowledge
777-484: The largest number of Jaina bhashyas or commentaries in different Indian languages from the fifth century onward. There are over twenty-five commentaries and translations of Tattvartha Sutra , including those by: Śvetāmbaras believe that Umasvati himself wrote Svopajña Bhāṣya , a commentary on the text. In turn, Svopajña Bhāṣya Ṭīkā is a commentary by Siddhasenaga ṇi on the Svopajña Bhāṣya . The next oldest and
SECTION 20
#1732765170310814-452: The main causes of transmigration. Stoppage and gradual dissociation are the chief causes of liberation. Hence these are mentioned severally in order to indicate the chief causes and effects. It is well-known that the particulars implied in the general are mentioned separately according to needs. However, Śvetāmbara texts as well as the Śvetāmbara version of the Tattvartha Sutra counts the last two tattvas separately and not within any of
851-469: The many causes of bondage, passion is considered the main cause of bondage. The karmas are literally bound on account of the stickiness of the soul due to the existence of various passions or mental dispositions. Saṃvara is the stoppage of karma . The first step to the emancipation or the realization of the self is to see that all channels through which karma has been flowing into the soul have been stopped, so that no additional karma can accumulate. This
888-540: The most famous commentary on the Tattvārthasūtra is Sarvārthasiddhi of Ācārya Pujyapada (sixth century CE). Sarvārthasiddhi (a commentary on the Tattvartha Sutra written by Pūjyapāda Devanandi), along with Akalanka 's c. 780 CE Rajavartika and Vijayananda's Slokavarttika (9th century), form the central texts of Digambara monastic students. The text is in sutra form. The word Sutra ( Sanskrit : सूत्र ) means "string, thread". The root of
925-399: The other tattvas because they are considered to be fundamental truths too. That is simply because they may not have another definition and are important considerations. Jainism believes that the souls ( jīva ) exist as a reality, having a separate existence from the body that houses them. Jīva is characterised by chetana (consciousness) and upayoga (knowledge and perception). Though
962-510: The path to liberation or moksha . Its ten chapters are: The first chapter deals with the process of cognition and details about different types of knowledge. The next three chapters deal with the Jīva (soul), lower worlds, naraka , and celestial abodes, devas . The fifth chapter discusses the Non-soul ( ajīva ). The next three chapters deal with the karmas and their manifestations and
999-428: The path to liberation. A liberated soul is said to have attained its true and pristine nature of infinite bliss, infinite knowledge and infinite perception. In Jainism, it is the highest and the noblest objective that a soul should strive to achieve. It fact, it is the only objective that a person should have; other objectives are contrary to the true nature of soul. That is why, Jainism is also known as mokṣamārga or
1036-501: The removal of various obstacles, such as hunger, thirst, and passion stops the inflow of karma and protects the soul from the impurities of fresh karma. Nirjarā is the shedding or destruction of karmas that has already accumulated. Nirjarā is of two types: the psychic aspect of the removal of karma ( bhāva-nirjarā ) and the destruction of the particles of karma ( dravya-nirjarā ). Karma may exhaust itself in its natural course when its fruits are completely exhausted. In this, no effort
1073-429: The soul jīva and the non-soul ajīva , namely the axiom that they exist. The third truth is that performing wholesome (positive) activities or positive karma , one experiences comfort and happiness in future or a future birth. The fourth truth is the exact opposite of the third – performing negative karma results in adversities and pain in future. The fifth truth is that through the interaction, called yoga , between
1110-509: The soul and how these can be shed. Umaswati asserts that gupti (curbing activity), dharma (virtues such as forbearance, modesty, purity, truthfulness, self-restraint, austerity, renunciation), contemplation, endurance in hardship (he lists twenty-two hardships including hunger, thirst, cold, heat, nakedness, injury, lack of gain, illness, praise, disrespect), and with good character towards others (he lists five – equanimity, reinitiation, non-injury ( Ahimsa ), slight passion and fair conduct),
1147-429: The soul experiences both birth and death, it is neither really destroyed nor created. Decay and origin refer respectively to the disappearance of one state of the soul and the appearance of another state, these being merely the modes of the soul. Ajīva are the five non-living substances that make up the universe along with the jīva . They are: Performing wholesome actions leads to binding of puṇya (good karma ) to
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1184-458: The soul, it becomes difficult for the soul to achieve enlightenment and eventual mokṣa. The repercussions of binding pāpa make the soul suffer pain and adversity in future or in future births. Several negative effects of binding pāpa to the soul have been described in the canonical scriptures . Some of them include birth in a low family, infirmities, little to no access to knowledge, and false worship. Asrava (influx of karma ) refers to
1221-474: The soul. Śvetāmbara scriptures describe several benefits of binding puṇya to one's soul. A soul may be reborn in a high household or a good family (high gotra-karma ) as in the case of the Tirthankaras . A soul may attain a high status or an excellent and righteous life. These are just a few cases amongst many that are the positive results of performing puṇya. The reason Śvetāmbaras consider it to be
1258-559: The state of quietism and potentiality, and the soul then moves to the end of the universe, states Umaswati. The Tattvartha Sutra is regarded as one of the earliest, most authoritative book on Jainism , and the only text authoritative in both the Digambara and Śvētāmbara sects, and its importance in Jainism is comparable with that of the Brahma Sutras and Yoga Sutras of Patanjali in Hinduism . The Tattvartha Sutra has
1295-452: The two substances, soul and non-soul, karmic matter flows into the soul ( āsrava ), clings to it, becomes converted into karma and the sixth truth acts as a factor of bondage ( bandha ), restricting the manifestation of the consciousness intrinsic to it. The seventh truth states that a stoppage ( saṃvara ) of new karma is possible through asceticism through practice of right conduct, faith and knowledge. An intensification of asceticism burns up
1332-652: The word is siv , that which sews and holds things together. In the context of Indian literature, Sutra means a distilled collection of syllables and words, any form or manual of "aphorism, rule, direction" hanging together like threads with which the "teachings of ritual, philosophy, grammar or any field of knowledge" can be woven. The distilled nature of sutra texts leave them open to varying interpretations. The Tattvartha sutra have been variously translated. The first verse of Tattvartha Sutra has been translated as follows, for example: "The enlightened darsana (world view), enlightened knowledge and enlightened conduct are
1369-538: The “path to liberation”. Tattvartha Sutra Tattvārthasūtra , meaning "On the Nature [ artha ] of Reality [ tattva ]" (also known as Tattvarth-adhigama-sutra or Moksha-shastra ) is an ancient Jain text written by Acharya Umaswami in Sanskrit , sometime between the 2nd- and 5th-century CE. The Tattvārthasūtra is regarded as one of the earliest, most authoritative texts in Jainism . It
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