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Read Ebook {PDF EPUB} That Which Is Tattvartha by Umasvati pdf in . Tattvarth Sutra. Tattvartha Sutra 001632 TOC. Use the link below to share a full-text version of this article with your friends and colleagues. Learn more. Volume 39 , Issue 1. The full text of this article hosted at iucr. If you do not receive an email within 10 minutes, your email address may not be registered, and you may need to create a new Wiley Online Library account. If the address matches an existing account you will receive an email with instructions to retrieve your username. Religious Studies Review Volume 39, Issue 1. Tattvartha Sutra also known as Tattvarth-adhigama-sutra or -shastra is an ancient Jain text written by Umaswami , sometime between the 2nd- and 5th-century AD. The Tattvartha Sutra is regarded as one of the earliest, most authoritative texts in Jainism. It is a philosophical text, and its importance in Jainism is comparable with that of the Brahma and Sutras of Patanjali in . In an aphoristic sutra style of ancient Indian texts, it presents the complete Jainism philosophy in sutras over 10 chapters. One of its sutras, is the motto of Jainism. Gujarati translation of Aalochna adhikkar chapter from PadmanandiPunchVishantika. PadmanandiPunchVishantika is written by Padmanandi Acharya. This book contains a great amount of detail that was not generally well known about the history of our greatest Acharya ascetic, sage - Shree Kundkund Acharya. To give an idea of the intellect and piety of this great sage, KundKund Acharya, has not just been worshipped by ordinary monks and householders, but also by other over the last years. Acharya Shree Kundkund Jivan Yatra has been vividly and beautifully illustrated using language such that the reader can visualise the events as if they were taking place in front of them. Religious texts similar to or like Tattvartha Sutra. Indian scholar, possibly between 2nd-century and 5th-century CE, known for his foundational writings on Jainism. He authored the Jain text Tattvartha Sutra (literally '"All That Is", also called Tattvarthadhigama Sutra). Wikipedia. 10th-century Jain text in Jain Sauraseni by Acharya Nemicandra belonging to the Jain tradition. Composition of 58 giving an exposition of the six (substances) that characterize the Jain view of the world: sentient (jīva), non-sentient (), principle of motion (), principle of rest (adharma), space (ākāśa) and time (kāla). Wikipedia. refers to the literature of the Jain . Vast and ancient literary tradition, which was initially transmitted orally. Wikipedia. Jain text composed by Aacharya Samantbhadra Swamy , an acharya of the Digambara sect of Jainism. Originally from Kanchipuram, Tamil Nadu. Wikipedia. are symbols based on the . The four arms of the symbolize the four states of existence as per Jainism: Wikipedia. One of the best-known modern Digambara Jain Acharya (Digambar Jain Monk). Recognized both for his scholarship and tapasya . Wikipedia. Classic text consisting of 1,330 short couplets of seven words each, or kurals. Divided into three books with aphoristic teachings on virtue , wealth (porul) and love (inbam), respectively. Wikipedia. Prominent Jain monk of the early 20th century. Best known for his work in establishing several Jain schools in the Indian state of Maharashtra. Wikipedia. One of the most important Jain texts authored by Acharya Chakravarti. Written by Nemichandra in 10th century CE in Prakrit. Wikipedia. Jain text authored by Acharya , a Digambara Jain acharya. Described by its commentators as the Bhagavat Shastra. Wikipedia. For the Jain mathematician, see Mahāvīra (mathematician). For the film, see Mahaveera (film). Wikipedia. Religious texts are texts related to a religious tradition. They differ from literary texts by being a compilation or discussion of beliefs, mythologies, ritual practices, commandments or laws, ethical conduct, spiritual aspirations, and for creating or fostering a religious community. Wikipedia. Ancient Sanskrit philologist, grammarian, and a revered scholar in ancient . Since the discovery and publication of his work by European scholars in the nineteenth century, Pāṇini has been considered the "first descriptive linguist", and even labelled as “the father of linguistics”. Wikipedia. Indian monk of the Digambara school of the Jain faith. The first Acharya and a leader of his sect in the 20th century. Wikipedia. Seventh century Digambara Jain Acharya, who wrote Padma Purana in 678 AD. Wikipedia. (dhyāna) has been the central practice of spirituality in Jainism along with the Three Jewels. Jainism holds that emancipation can only be achieved through meditation or Shukla Dhyana. According to Sagarmal Jain, it aims to reach and remain in a state of "pure-self awareness or knowership." Wikipedia. Ancient Indian religion and a method of acquiring perfect knowledge of self and universe and perfect joy through extrasensory means as sensory means are inadequate to aquire them. Summarized in its Pravachanasara and published by Cambridge University Press in 1934. Wikipedia. Renowned grammarian and acharya (philosopher monk) belonging to the Digambara tradition of Jains. Believed that he was worshiped by demigods on account of his vast scholarship and deep piety, he was named . Wikipedia. Jain text composed by Acharya Vattakera of the Digambara tradition, around 150 CE. Mulachara discusses anagara-dharma – the conduct of a . Wikipedia. Sanskrit literature refers to texts composed in Sanskrit language since the 2nd-millennium BCE. Many of the prominent texts are associated with Indian , i.e., Hinduism, Buddhism, and Jainism, and were composed in ancient India. Wikipedia. Indian Jain scholar, poet, mathematician and polymath who wrote on grammar, philosophy, prosody, mathematics and contemporary history. Noted as a prodigy by his contemporaries, he gained the title kalikālasarvajña, "the knower of all knowledge in his times" and regarded as the Father of . Wikipedia. First century CE Digambara Jain Acharya who wrote Mulachara around 150 CE. Wikipedia. Svetambara Jain monk and reformer of monk traditions of the 19th century. He wrote many books on Jainism including Abhidhānarājaindrakōśa, a dictionary of Prakrit defining 60000 terms used in Jain works. Wikipedia. Preached by all of Jainism encompassing the entire gamut of knowledge available in this universe. Exalted status of Shrutakevali or "scripturally omniscient persons". Wikipedia. 228 verse Sanskrit work on Yoga by the Jain Svetambara philosopher Acharya Haribhadrasuri yakini putra (floruit 8th century). Particularly informative work of comparative religion which analyzes the various philosophical views and practices of post-Gupta Buddhists, Hindus and Jains on Yoga and draws on them to present a uniquely Jaina form of Yoga, with an eightfold division. Wikipedia. Festivals. Important days in the Jain calendar are called parvan , and on these days religious observances, such as structured periods of fasting and festivals, take place. The principal can generally be connected with the five major events in the life of each : descent into his mother’s womb, birth, renunciation, attainment of omniscience, and final emancipation. The Jain calendar includes many festivals. Among them is the Shvetambara fasting ceremony, oli , which is celebrated for nine days twice a year (in March–April and September–October) and which corresponds to the mythical celestial worship of the images of the Tirthankaras. The most significant time of the Jain ritual year, however, is the four-month period, generally running from late July to early November, when monks and nuns abandon the wandering life and live in the midst of lay communities. For Shvetambaras, the single most important festival, , occurs in the month of Bhadrapada (August–September). Paryushana (“Abiding”) designates, on the one hand, pacification by forgiving and service with wholehearted effort and devotion and, on the other, staying at one place for the monsoon season. The festival is characterized by fasting, preaching, and scriptural recitation. On its last day, (“Annual”), alms are distributed to the poor, and a Jina image is ceremonially paraded through the streets. A communal confession is performed by the laity, and letters are sent asking for and the removal of all ill feelings about conscious or unconscious misdeeds during the past year. The equivalent Digambara festival is called Dashalakshanaparvan (“Observance Day of the 10 Religious Qualities”) and centres on the public display of an important text, the Tattvartha-sutra . On the full-moon day of the month of Karttika (October–November), at the same time that Hindus celebrate (the festival of lights), Jains commemorate the (final liberation; literally “becoming extinguished”) of by lighting lamps. Another important Shvetambara ceremony, Jnanapanchami (literally “Knowledge Fifth,” where “Fifth” signifies a date), occurs five days later and is celebrated with temple worship and with reverence of the scriptures. The equivalent Digambara festival takes place in May–June. Mahavira Jayanti, the birthday of Mahavira, is celebrated by both sects in early April with public processions. The most famous of all Jain festivals, Mastakabhisheka (“Head Anointment”), is performed every 12 years at the Digambara sacred complex at (“White Lake of the Ascetics”) in state. In this ceremony the 57-foot- (17-metre-) high statue of is anointed from above with a variety of substances (water, milk, flowers, etc.) in the presence of an audience that can approach one million. Pilgrimage. Pilgrimage, viewed as a particularly meritorious activity, is popular among renunciants and laity alike. Places of pilgrimage were created during the medieval period at sites marking the principal events in the lives of Tirthankaras, some of which were destroyed during the Muslim invasions, which started in the 8th century. Parasnath Hill and Rajgir in state and Shatrunjaya and hills on the Peninsula are among such important ancient pilgrimage sites. Other shrines that have become pilgrimage destinations are Shravanabelagola in Karnataka state, Mounts Abu and Kesariaji in Rajasthan state, and Antariksha in Akola district of Maharashtra. For those unable to go on pilgrimage to the most famous sites, it is possible to worship their depictions in local temples. Small regional networks of shrines are also regarded as simulacra of the great pilgrimage sites. Jain literature. Canonical and commentarial literature. Jain canonical scriptures do not belong to a single period, nor is any text free from later revision or additions. The sacred literature, transmitted orally, was first systematized in a council at Patna about the end of the 4th century bce , of which little can be said, and again in two later councils at Mathura (early 3rd century ce ) and Valabhi. The fourth and last council, at Valabhi in the mid-5th century, is considered the source of the existing Shvetambara canon, though some commentators insist that the present version comes from the Mathura council. The original, unadulterated teachings of the Tirthankaras, the , are said to have been contained in 14 ancient or “prior” ( purva ) texts, which are now lost. Shvetambaras and agree that a time will come when the teachings of the Tirthankaras will be completely lost; Jainism will then disappear from the earth and reappear at an appropriate point in the next time cycle ( kalpa ). The two sects disagree, however, about the extent to which the corruption and loss of the Tirthankaras’ teachings has already occurred. Consequently, the texts for each sect differ. The Shvetambaras embrace an extensive agama (Sanskrit: “tradition,” or “received teachings”; i.e., collection of canonical texts) as the repository of their tradition. Based upon what are believed to be discourses by Mahavira that were compiled by his disciples, this canon preserves his teachings in an imperfect way, since it has been subject to both interpolation and loss throughout the ages. The number of texts considered to make up the Shvetambara canon has varied over time and by monastic group. Largely through the influence of the 19th-century Austrian scholar Johann Georg Bühler, however, Western scholars have fixed the number of texts in this canon at 45, divided into six groups: the 11 s (“Parts”; originally there were 12, but one, the Drishtivada , has been lost), 12 Upanga s (subsidiary texts), 4 Mula-sutra s (basic texts), 6 Cheda-sutra s (concerned with discipline), 2 Chulika-sutra s (appendix texts), and 10 Prakirnaka s (mixed, assorted texts). The Anga s contain several dialogues, mainly between Mahavira and his disciple Indrabhuti Gautama, presumably recorded by the disciple Sudharman, who transmitted the teachings to his own disciples. According to modern scholars, the Acharanga (first chapter) and the , among the Anga s, and sections of the , among the Mula-sutra s, represent the oldest parts of the canon. The fifth Anga , the Bhagavati , is an extensive repository of early Jain teachings. The Cheda-sutra text Dashashrutaskandha concludes with the ritually important Kalpa-sutra , which recounts the lives of the Jinas and includes an appendix of rules for monastic life and a list of eminent monks. , traditionally recognized as the last Jain sage to know the contents of the Purva s, is thought to be the author of the Niryukti s, the earliest commentaries on the Jain canonical texts. These concise, metrical commentaries, written in Prakrit, gave rise to an expanded corpus of texts called Bhashya s and Churni s. Composed between the 4th and the 7th century, these texts contain many ancient Jain legends and historical traditions and a large number of popular stories that support Jain doctrine. The Bhashya s and Churni s, in turn, gave rise in the medieval period to a large collection of Sanskrit commentaries. , Shilanka, Abhayadeva, and Malayagiri are the best-known authors of such commentaries. Digambaras give canonical status to two works in Prakrit: the Karmaprabhrita (“Chapters on ”), also called Shatkhandagama (“Scripture of Six Sections”), and the Kashayaprabhrita (“Chapters on the s”). The Karmaprabhrita , allegedly based on the lost Drishtivada text, deals with the doctrine of karma and was redacted by and Bhutabalin in the mid-2nd century; the Kashayaprabhrita , compiled by Gunadhara from the same source about the same time, deals with the passions ( kashaya ) that defile and bind the soul. Later commentaries by (in the 8th century) and his disciple (in the 9th century) on the Kashayaprabhrita are also highly respected by Digambaras. The religious merit that accrues from hearing and reading Jain texts encouraged the careful and loving preservation of manuscripts. The Jains have traditionally maintained important libraries throughout India, among the most significant of which are those for the Shvetambaras at Chambay (or Khambhat), Patan (both in state), and (Rajasthan) and those for the Digambaras at Karanja (Maharashtra) and Mudbidri (Karnataka). The miniatures on palm-leaf and paper manuscripts and on wooden book covers preserved in the Jain monastic libraries provide a continuous history of the art of painting in western India from the 11th century to the present. Philosophical and other literature. In addition to their canons and commentaries, the Shvetambara and Digambara traditions have produced a voluminous body of literature, written in several languages, in the areas of philosophy, poetry, drama, grammar, music, mathematics, medicine, astronomy, astrology, and architecture. In Tamil the epics Chilappatikaram and Jivikachintamani , which are written from a Jain perspective, are important works of early postclassical Tamil literature. Jain authors were also an important formative influence on literature. The Jain lay poet Pampa’s Adipurana (another text dealing with the lives of Rishabha, Bahubali, and Bharata) is the earliest extant piece of mahakavya (“high poetic”) . Jains were similarly influential in the Prakrit languages, Apabhramsha, Old Gujarati, and, later, Sanskrit. A particular forte of Jain writers was narrative, through which they promoted the religion’s ideals. The most remarkable example of this is the huge Sanskrit novel The Story of Upamiti’s Series of Existences by the 10th-century Shvetambara monk Siddharshi. Of particular importance, both as a systemization of the early Jain worldview and as an authoritative basis of later philosophical commentary, is the Tattvartha-sutra of Umasvati, whose work is claimed by both the Digambara and Umasvamin communities. Composed early in the Common Era, the Tattvartha-sutra was the first Jain philosophical work in Sanskrit to address logic, epistemology, , ethics, cosmography, and cosmogony. Digambaras also value the Prakrit works of Kundakunda (c. 2nd century, though perhaps later), including the Pravachanasara (on ethics), the Samayasara (on the essence of doctrine), the (on Jain monastic discipline), and the six Prabhrita s (“Chapters”; on various religious topics). Kundakunda’s writings are distinguished by their deployment of a two-perspective ( naya ) model, according to which all outward aspects of Jain practice are subordinated to an inner, spiritual interpretation. The details of Jain doctrine did not change much throughout history, and no major philosophical disagreements exercised Jain intellectuals. The main concerns of the medieval period were to ensure that scriptural statements were compatible with logic and to controvert the rival claims of the Hindus and the Buddhists. Studies in Umasvati and His Tattvarthasutra. "Umasvati alias Umasvami is one of the earliest and the most illustrious authors of the Jain philosophicall views. HisTattvartha [-adhigama-] sutra is hailed as the bedrock of the jain philosophy and enjoys the same prestige among the Jains as perhaps the Bhagavadgita among the Hindus or the holy among the Christians. It is also one of the very few texts which is highly revered and held in high esteem by both the Shvetmbaras and the Digambaras." About the Editor. G. C. Tripathi is Director, Bhogilal Leherchand Institute of Indology. Ashok Kumar Singh is Professor, Bhogilal Leherchand Institute Indology. Umasvati alias Umasvami is one of the earliest and the most illustrious authors of the Jain philosophical views. His Tattvartha [-adhigama-] sutra is hailed as the bedrock of the philosophy and enjoys the same prestige among the Jainas as perhaps the Bhagavadgiya among the Hindus or the holy Bible among the Christians. It is also one of the very few texts which is highly revered and held in high esteem by both the Shvetambara and the Digambaras. Literally translated, the word , synonymous with the Buddhist expression 'tatha-ta', means 'that-ness', i.e. 'reality' or 'true nature'. The quest of this 'reality' does not stop at the level of the investigation of the physical world but extends far beyond to the domain of the Divine and still higher to the level of the Ontological. The Tattvarthasutral has been composed in the Sutra style, a concisely expressed and methodologically arranged composition, much like the earlier works of other 'Astika' schools of thought like Mimansa, and . There are Around 350 Stras (a little less or more according to the two factions of the Jainas) composed in Sanskrit and the work is usually assigned by the scholars to c. 400 CE. A comprehensive commentary (bhashya) is also available on the work which is believed by many to be the Umasvati himself, although many other express their doubts on it. There are also Varttikas on the text and a host of commentarial literature embellishes it. The Tattvarthasutra summarizes the religious view, philosophy, ethics and the of the Nirgranthas, which found their first expression in the foregoing canonic literature, in such a wonderfully precise, yet comprehensive manner that no work on the philosophy and ethics of this has ever been able to ignore or bypass it. It served not as a catalytic agent for the development of a wholebady of Jinistic philosophical literature, but also as a model for it. What the Brahmasutra is for the development of Vedanta, the Tattvarthasutra is for the development of the Jinistic thoughts and views. The present collection of papers contains twenty learned articles of the established scholars who were present during an International Conference on Umasvati (also known as: Vacaka Umasvati, Gridhrapiccha Svami &c.), organized by our Institute, way back the final years of the last century. They were lyingunattended in ourshelf till now due reasons which are not very relevant to quote here, but we hope that through their blessings of the divine souls of those who are now no more with us. What to do? 'habent libri fata sua'! I express my sincere gratitude to Prof. J. B. and Dr Dhanesh Jain, the two Vice Chairman of the BLII, who not only assigned the job of editing to me but also closely followed its development. Hearty thanks are also due to my learned colleagues Prof. Phool Chand Jain 'Premi' and Prof. Ashok Kumar Singh for their help and support and, last but not least, to Shri Laxmi Kant, the DEO of our Institute, who along with Shri Raju Verma has been very helpful in typesetting, Page-making and preparing the press copy of the work. Introduction To Tattvartha-sutra. Most of the sacred literature of the Jains is written in Ardhamagadhi language. This was the public language in those days. However, the times changed. Sanskrit became the royal and elite language. The Jain scholars too started writing their religious and other texts in sanskrit. Tattvartha Sutra is the first such Jain text in terse aphoristic form. It has two more names: Tattvarth-adhigama-sutra (manual for knowledge of true nature of things or realtites) and Moksh-Shastra (tenets of salvation). However, it is popularly known as Tattvarth Sutra. The name Tattvartha Sutra consists of three Sanskrit words: Tattva (true nature), (things or realities) and sutra (aphorisms of few words). It may, therefore, be called “Aphoristic Text on the true nature of realities” This indicates the contents of the text. There is no definite information about when this text was composed. However, it is agreed that it must have been composed during the age of elegant aphorisms. The early christian centuries have almost every philosophical or religious system in the east putting their tenents in short and sweet forms. Brahmsutra, Yoga-sutra, Vaisheshika sutra Nyaysutra etc. represent aphoristic texts of different systems. Tattvarth Sutra represents aphoristic text of Jain system. It must have been composed during 200-400 A.D. The author of this text is Umasvati or Umasvami. His biography is not properly available. However, he composed his text at Patna in Bihar, eastern India. Umasvami and his text are respected by all the sects of Jains. It is taken as a sacred act to recite the textual aphorisms in private and temple worships. It is read during festival days along with many other texts like Kalpa Sutra etc. It is so short that it could be easily memorized. 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. This text has two versions containing 344-357 aphorisms. The text contents are related with the major theoretical and practical aspects of Jain system. It is a small text but it describes Jainism excellently. It represents an epitome of Jainism. This book has ten chapters of uneven length containing the above number of aphorisms. The subject content is not new. However, it has brought together all the earlier scattered material for the first time in a structured system. It consists of all the necessary fundamentals of Jainism. It describes about the realities in the world and their true nature. Its contents are as appropriate as its name. The Jain principles have been described here both psychologically and scientifically. It mentions that the object of a successful life is to attain ultimate, permanent inner happiness or salvation. It can not be fulfilled until we have a three-fold coordinated path of right faith, right knowledge and right conduct. The path can not be followed until we have the right knowledge about the realities of the world. The right knowledge could be obtained either by self intuition or it could be obtained through listening, reading and analyzing the scriptures. It is necessary that the knowledge is very right. The criteria could be satisfied only when one critically evaluates our information through different organs of knowledge and viewpoints. This is the same process we apply even today to get useful knowledge. The text not only describes the methods of obtaining knowledge about the outer world, but it also describes how to attain knowledge about the inner world. This requires purification of the body, the mind and the speech through austerities and meditation. During the elaboration, it points out the details of seven types of verbal and non-verbal viewpoints and the theory of manifold predictions. These are the basics for obtaining the right knowledge. In the first chapter itself, the text points out that there are seven elements to move onto the path of spiritual and physical progress. The first two are the main elements namely the living (Soul) beings and the non-living (pudgal) elements. The third and the fourth elements relate to the influx of the to the soul. This process is called ashrav and the bondage of the karmas to the soul is called bandh. The Karmas are the part of vast varieties of pudgals in this univerese. This bondage of karmas is the cause of our rebirths, cycle of weal and woes from where we want to move away permanently. The fifth element is the means to stop this bondage of karmas is called the stopage of karmas, samvar and the sixth is to eradicate the existing bondage of the karmas through various processes is called shedding off karmas, . And, the seventh element is the freedom of the soul from the bondage of all the karmas is called liberation, moksha. Thus, we have seven elements for our worries and weal, once again they are: (3) Influx of karmas. (4) Bondage of karmas. (5) Stoppage of karmas. (6) Shedding of karmas. Umasvati must he given credit to arrange these elements in proper order with respect to the process involved and the principles of human psychology. The earlier literature shows the numerical and ordinal variations. Umaswati, thus, systematized the Jain system with a logical sequence. The first verse of first cahpter is “Samyag darshan jnana charitrani moksha margah”. This is the nutshell of Jainism in some respect. It means that right knowledge, right faith and right conduct collectively only are the path to liberation or moksha. The next three verses mentions the seven elements. Rest of the first chapter deals with the process of cognition and details about different types of knowledge. While detail about right conduct is differed to chapters eight and nine. The Second, third and fourth chapters deal with the Soul. The Fifth chapter deals with the Non-soul (). The Sixth, seventh and eighth chapters deal with the various types of karmas and their manifestations and the inflow and the bondage of the karmas. Ninth chapter describes the stoppage and shading off the karmas. Tenth chapter is about the complete liberation of the soul or the moksha.