An analytical view of Jaina religion as reflected in Tattvartha Sutra

Sri GurubasavalingaSwamy
MA in Sanskrit
#77/1, Gowrishankar Nagra
Ooty road, Mysore-570025
Cell: 9844330736
Email: gurushree8@gmil.com

Introduction

Tattavartha sutra (also known as tatvartha- adhigama-sutra or moksh-shastra) is a

jain text written by acharya Umaswami, in the second century AD. It is the first jain

scripture written in the Sanskrit language. It was an attempt to bring together the

different elements of the jain path, epistemological, metaphysicl, cosmosological,

ethical and practical, otherwise unorganized around the scriptures in an

unsystematic format. It is the first jain text in sutra or aphoristic from, and bring

almost entire jain doctrinal sytem in 350 sutras spread over 10 chapteres.

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 svetambara sects.

Its importance in Jainism is comparable with that of the Brahma Sutras andYoga

Sutras of Patanjali in Hinduism. It is a text in sutra or aphorisms, and presents the

complete Jainism philosophy in 350 sutras in 10 chapters. The term Tattvartha is

composed of the Sanskrit words tattva "things, realities" and artha "true nature".
The Tattvārtha-sūtra is the only text that is accepted as an essential scripture by

all Jain sects. There are disagreements about the date it was written and differences

in the Digambara and svetambara versions but the text sums up key beliefs of

Jainism and its authority remains strong. Commentaries reflect these differences but

also emphasise the place of the scripture at the heart of the Jain tradition.

The full title of the Jain scripture known as the Tattvārtha-

sūtra isTattvārthādhigama-sūtra. It can be translated into English as Aphorisms on

the Sense of Principles Aphorisms on the Understanding of Principles. Its title

indicates the nature of the text and why it is widely considered to be the essence of

the principal Jain beliefs.

The Tattvārtha-sūtra has three features that make it unique among Jain religious

texts.

Firstly, it is the earliest religious scripture recognised as authoritative by both

the svetambara and the Digambara sects. The Digambaras do not consider

the Śvetāmbara canonical scriptures to be authentic and vice versa.

This is the reason the Tattvārtha-sūtra was selected to represent Jainism in the

Sacred Literature Series. It is one of the books published by the International Sacred

Literature Trust, which organises the publication of key texts in different faiths. It

was translated into English under the titleThat Which Is. However, this does not

mean that svetambaras and Digambaras agree on everything relating to this text.
Secondly, it is written in Sanskrit. The different scriptures which are thought of as

canonical by the Śvetāmbaras and the Digambars are in Prakrit.

Thirdly, its literary form is remarkable. Whereas the canonical scriptures are mostly

lengthy texts, theTattvārtha uses the sutra style. This means extremely concise

aphorisms or a general truth made up of only a few words. Some aphorisms have

only one word.

An example of a Tattvārtha aphorism is parasparopagraho jīvānām or ‘souls render

service to one another’. This proclamation of the interdependence of beings has

become a slogan of Jainism for many contemporary Jains. Literally, it means:

‘[there is] reciprocal dependence of living beings’.

The latter two features are noteworthy because they show that it was written to

provide a vigorous summary of Jain principles for audiences who were familiar

with both Sanskrit and the sutra style. These audiences were probably specialists in

various Indian philosophical doctrines, of yoga and so on. All Indian philosophical

schools have their own text in Sanskrit and use the same sūtra style.

Fundamentals of Jain belief

The basics of the Jain system are specifically mentioned here.

The aim is to be liberated or to reach salvation. This means to become free from

the cycle of rebirth and leave for ever the world of transmigration. Hence
theTattvārtha-sūtra is also known by the name Mokṣa-sūtra or Aphorisms for

Salvation.

A believer can reach salvation by following the principles of correct faith, correct

understanding and correct conduct. The way these terms are arranged in the original

text emphasises that all three together are necessary. They form the triplet

commonly known as the ‘three gems’ or ‘three jewels’ – ratna-traya.

These terms are far from being obvious, and have been the starting point of

considerable discussion, especially darśana – ‘faith, vision, intuition’. It comes first

because it means that, before anything else, the individual must at least have a

positive approach to the doctrine he is going to learn about and begin acting out. If

he refuses certain basic principles at the start, there is no need for him to continue.

Thus it is a crucial first step.

In practice, it means belief in tattvas. This means recognising the existence and

truth of certain ‘realities’, ‘principles’ or ‘that which is’.

Seven tattvas

Principle Detail

Jīva what is living or sentient, also called the soul

Ajīva what is without life, just a substance

Āsrava flowing of karmic particles into the soul

Bandha bondage or the association of karmic particles with the soul

saṃvara blocking the flowing of new karmic particles into the soul

nirjarā exhausting karmic particles already present in the soul

mokṣa salvation, when all karmas have been totally destroyed

Tattvartha-Sutra is not a part of the primary sacred scriptures of the Jains. But

it is regarded by them as the most authoritative book on Jainism. It could be

compared with the Bible (Christians), Quaran (muslims) Gita (hindus) or Avesta

(zoroastrians). It has been a highly popular text. That is why it has the largest

number of commentaries in different Indian languages from fifth century onward up

to current age.