Quotations From Scriptures (continued from January 2004 issue):
Introduction
Acharya Umaswati's TATTVAARTH SUTRA(2) is a systematic and comprehensive presentation of the principles of Jainism. In the first chapter, the estimable acharya explained that rational perception (SAMYAK DARSHAN), rational knowledge (SAMYAK JNAAN) and rational conduct (SAMYAK CHAARITRA) together constitute the path to salvation. Further belief in aspects of reality (TATTVAs), which include living beings (JEEVs), non-living entities (AJEEVs), influx of karmic matter (AASHRAV), binding of karmic matter (BANDH), stoppage of karmic influx (SAMVAR), shedding of karmic matter (NIRJARA) and liberation (salvation MOKSHA), is rational perception.
Chapter 1 of TATTVAARTH SUTRA, presented in the previous issues, describes rational perception and rational knowledge. In this chapter, Acharya Umaswati begins the discussion of soul - the first and basic aspect of reality.
Chapter 2
Characteristic states of the living entity:
AUPASHAMIKAKSHAAYIKAU BHAAVAU MRISHRASHCHA JEEVASYA
SWATATTVAMAUDAYIKAPAARINAAMIKAU CHA |2-1|
The characteristic states of the living entity (soul) result from subsidence (UPASHAM), destruction (KSHAYA), destruction-cum-subsidence (KSHAYOPASHAM), operation (UDAYA) of karmas and from the innate nature (PARINAAM) of soul. These are essentially mental states. All entities other than soul are inanimate and so no other entity of the universe possesses these states. All worldly souls have a mantle of karmic matter associated with them, while the liberated souls are free from karmic bondage. Through self-endeavor, a worldly being brings about transformations in the karmic matter in its possession.
These transformations include subsidence - the state during which operation of certain karmic matter does not take place, destruction - elimination of certain karmic matter, destruction-cum-subsidence - the state during which elimination of certain karmas and subsidence of other karmas occurs, and operation - fruition of karmas. The states of a soul - thought-activities (BHAAV) or modifications (PARYAAYA), related to these transformations are called subsidence-related (AUPASHAMIK), destruction-related (KSHAAYIK), destruction-cum-subsidence-related (KSHAAYOPAKSAMIK or MISHRA), and operation-related (AUDAYIK), respectively. The innate (PAARINAAMIK) states of a soul are predicated by its intrinsic attributes. They are not related to subsidence, destruction, destruction-sum-subsidence or operation of karmas.
The liberated souls exist in the destruction-related state and in the innate state. Up to the third stage of spiritual development, (3) a worldly soul has only destruction-cum-subsidence-related (KSHAAYOPAKSAMIK), operation-related (AUDAYIK) and innate (PAARINAAMIK) states. For worldly souls in the higher stages of spiritual development, all five states are possible.
Classification of the states of the living entity:
DWINAVAASHTAADASHAIKVINSHATITRIBHEDA YATHAAKRAMAM |2-2|
The above characteristic states of soul are classified into two, nine, eighteen, twenty-one and three kinds, respectively.
The subsidence-related (AUPASHAMIK) state is of two kinds, the destruction-related (KSHAAYIK) is of nine kinds, the destruction-cum-subsidence-related (KSHAAYOPAKSAMIK or MISHRA) state is of eighteen kinds, the operation-related (AUDAYIK) state is of twenty-one kinds and the innate (PAARINAAMIK) state is of three kinds.
Two kinds of subsidence-related state:
SAMYAKTVACHAARITRE |2-3|
The two kinds of subsidence-related (AUPASHAMIK) states are rationalism (SAMYAKTVA) and rational conduct, that is conduct beyond attachment and aversion (VEETARAAG CHAARITRA).
When a living being accomplishes subsidence of the extremely intense (ANANTAANUBANDHI) variety of the passions of anger, pride, intrigue and greed, and of the three subclasses of perception-deluding karma, he/she develops subsidence-related rationalism. The three subclasses of perception-deluding karma lead to irrational view of reality (MITHYAATVA), rational but clouded view of reality (SAMYAKTVA) or a mixed view (MISHRA) of reality.
Subsidence-related rationalism is transient and lasts only during subsidence of these subclasses of karmas. It should be remarked that even transient rationalism does not occur when intense passions exist.
A person who has subsidence of the remaining subclasses of deluding karma develops subsidence-related rational conduct. These include less intense (APRATYAAKHYAAN), mild (PRATYAAKHYAAN) and very mild (SANJWALAN) varieties of passions and nine pseudo-passions such as indulgence, disinterest, sorrow, fear and disgust.(4) Subsidence-related rational conduct is also transient. It should be stressed that conduct without rationalism is not of much avail as far as spiritual progress is concerned.
Nine kinds of destruction-related state:
JNAANADARSHANADAANALAABHABHOGOPABHOGAVEERYAANI CHA |2-4|
The nine kinds of destruction-related states are: absolute knowledge (KEVAL JNAAN, omniscience), absolute perception (KEVAL DARSHAN), beneficence (DAAN), accomplishment (LAABH), bliss (BHOG), appeasement (UPBHOG), omnipotence (VEERYA), absolute rationalism (perfect view of reality) and absolute conduct.
The last two states are the same as stated in the previous aphorism. However, in this case, they arise from destruction rather than subsidence of the respective karmas.
The destruction-related states originate from shedding of the four soul-influencing karmas (GHATIYA KARMA), which are knowledge-obscuring (JNAANAAVARNI) karma, perception-obscuring (DARSHANAAVARNI) karma, obstructing (ANTARAAYA) karma and deluding (MOHANEEYA) karma. Souls who free themselves from the bondage of these four karmas are supreme human beings (ARAHANTs). The supreme human beings become supreme souls (SIDDHAs) at the end of their lives.
Here are some details:
Kind or subclass of karma destroyed State of soul Knowledge-obscuring Absolute knowledge (omniscience) Perception-obscuring Absolute perception Beneficence-obstructing Beneficence Accomplishment-obstructing karma Accomplishment Bliss-obstructing karma Bliss Appeasement-obstructing karma Appeasement Potential-obstructing karma Omnipotence Perception-deluding Absolute rationalism Conduct-deluding Absolute conduct
The destruction-related states are enjoyed by souls in the active omniscient (SAYOG KEVALI) and inactive omniscient (AYOG KEVALI) stages of spiritual development.(5) A soul becomes a supreme soul (SIDDHA) by shedding all karmic matter associated with itself. Thus the supreme souls too enjoy these states arising from destruction of karma. In this context, the implications of some of the terms is somewhat different from their literal meaning. The supreme souls (SIDDHAs) do not interfere in the affairs of the universe. Further, the supreme human beings (ARAHANTs) are beyond attachment and aversion and so they do not indulge in the affairs of the world. Therefore, in this context, beneficence (DAAN) implies presenting an ideal for the spiritual progress and liberation of worldly beings; accomplishment (LAABH) signifies attainment of the supreme state; bliss (BHOG) means enjoying the attributes of a pure soul; appeasement (UPBHOG) means spiritual contentment; and omnipotence (VEERYA) indicates achievement of the ultimate potential of the spirit. These five aspects, known as acquisitions (LABDHIs), emerge upon shedding the respective subclasses of the obstructing karma, which obscures the intrinsic attributes of soul.
Some people consider that the five acquisitions imply delivering freedom from fear (ABHAYA DAAN), shower of flowers and other auspicious things (PUSHPA VRISHTI), throne (SIMHAASAN), and other similar symbols of grandeur that are associated with the supreme human beings such as TEERTHANKARs. However, delivering freedom from fear is an indirect result of the presence of an estimable personality, and the symbols of grandeur are material objects, which are consequences of TEERTHANKAR subclass of physique-determining karma (NAAM KARMA), and are entirely disparate from the intrinsic attributes of a soul unveiled by shedding the soul-influencing karmas.(6)
Eighteen kinds of destruction-cum-subsidence-related states:
JNAANAAJNAANADARSHANALABDHAYASHCHATUSTRITRIPANCHABHEDAAH SAMYAKTVACHAARITRASANYAMAASANYAMAASHCHA |2-5|
The eighteen kinds of destruction-cum-subsidence-related states are: four kinds of knowledge, which include sensory cognition (MATI JNAAN), literal knowledge (SHRUT JNAAN), extraordinary knowledge (AVADHI JNAAN) and mental knowledge (MANAHAPARYAYA JNAAN); three kinds of false knowledge (AJNAAN), which include false sensory cognition, false literal knowledge and false extraordinary knowledge; three perceptions, which include sensory perception (CHAKSHU DARSHAN), extrasensory perception (ACHAKSHU DARSHAN) and extraordinary perception (AVADHI DARSHAN); five acquisitions (LABDHIs), which are beneficence (DAAN), accomplishment (LAABH), bliss (BHOG), appeasement (UPBHOG), potency (VEERYA); rationalism (SAMYAKTVA), rational conduct (CHAARITRA) and self-discipline or indulgence (SANYAMAASANYAM).
The four kinds of knowledge, sensory cognition (MATI JNAAN), literal knowledge (SHRUT JNAAN), extraordinary knowledge (AVADHI JNAAN) and mental knowledge (MANAHAPARYAYA JNAAN), arise due to destruction-cum-subsidence of the respective subclasses of knowledge-obscuring karma. The three kinds of false knowledge occurs due to partial destruction-cum-subsidence of the respective knowledge-obscuring karma. The three kinds of perceptions, sensory perception (CHAKSHU DARSHAN), extrasensory perception (ACHAKSHU DARSHAN) and extraordinary perception (AVADHI DARSHAN), originate when the respective subclasses of perception-obscuring karma are destroyed or subsided. On destruction-cum-subsidence of the five subclasses of obstructing (ANTARAAYA) karma, an individual obtains the five acquisitions.
When a living being accomplishes destruction-cum-subsidence of the extremely intense (ANANTAANUBANDHI) variety of the passions of anger, pride, intrigue and greed, and of the three subclasses of perception-deluding karma, he/she develops destruction-cum-subsidence-related rationalism. A person who has destruction-cum-subsidence of the remaining subclasses of deluding karma develops destruction-cum-subsidence-related rational conduct. These include less intense (APRATYAAKHYAAN), mild (PRATYAAKHYAAN) and very mild (SANJWALAN) varieties of passions and nine pseudo-passions such as indulgence, disinterest, sorrow, fear and disgust, as stated above. Destruction-cum-subsidence-related self-discipline (SANYAM) results from destruction-cum-subsidence of less intense (APRATYAAKHYAAN), mild (PRATYAAKHYAAN) and very mild (SANJWALAN) varieties of passions and nine pseudo-passions. However, presence of very mild (SANJWALAN) passions results in indulgence (ASANYAM).
Note that some of the destruction-cum-subsidence-related states, subsidence-related states and destruction-related states are common, because they arise from the destruction-cum-subsidence or subsidence or destruction of the same subclasses of karmas. Further, destruction-related states are immaculate and everlasting, while others can be tainted to varying degrees and are transient.
Twenty-one kinds of operation-related states:
GATIKASHAAYALINGAMITHYAADARSHANAAJNAANAASANYATAASIDDHALESHYAASHCHATUSHCHATUSTRAYEKAIKAIKAIKASHADBHEDAAH |2-6|
The twenty-one kinds of operation-related states are: four states of existence (GATIs), four passions (KASHAAYAs), three genders (LINGs), irrational perception (MITHYA DARSHAN), false knowledge (AJNAAN), indulgence (ASANYAT), worldly existence (ASIDDHATVA), and six shades of emotions (LESHYAs).
The four states of existence of worldly souls include human (MANUSHYA), subhuman (TIRYANCH), heavenly or celestial (SWARG) and hellish or infernal (NARAK). These befall due to the operation of the respective subclasses of life-span-determining (AAYU) karma. The four passions of anger (KRODH), pride (MAAN), intrigue (MAAYA) and greed (LOBH) arise due to the operation of the subclasses of conduct-deluding karma. The feelings of the three genders, that is, male, female and hermaphrodite, originate from the pseudo-passions (NOKASHAAYAs), which are subclasses of conduct-deluding karma. The state of irrational perception results from the operation of perception-deluding karma, and false knowledge, from the operation of knowledge-obscuring karma.
Operation of subclasses of conduct-deluding karma leads to indulgence (ASANYAT), and the worldly existence is a consequence of operation of various karmas. The six shades of emotions include black (dark, KRISHNA), blue (NEEL), grey (the color of a pigeon, KAAPOT), yellow (color of sunlight, PEET), light pink (color of lotus, PADMA), and white (crystal clear, SHUKLA).(7) These constitute the activities of body, speech and mind (YOGA) impelled by the operation of conduct-deluding karma. However, they do not represent the physical features of the living being.
In summary, the interactions between souls and various subclasses of karmas result in the emotional and physical states of living beings and perpetuate their worldly existence.
Three kinds of innate states:
JEEVABHAVYAABHAVYATVAANI CHA |2-7|
The innate states of the living entity include being a soul (JEEVATVA), aptitude for liberation (BHAVYATVA) and inaptitude for liberation (ABHAVYATVA), among others.
As stated above, the innate (PAARINAAMIK) states of a soul are not related to subsidence, destruction, destruction-sum-subsidence or operation of karmas.
The innate states relate to inner attributes of soul. Some of these attributes like existence, indestructibility and uniqueness are also found in other entities of the universe such as space and time. The three characteristics, that is, being a soul, aptitude for liberation and inaptitude for liberation, are exclusive to a soul, along with the fact that it has consciousness and it is non-material - distinct from matter.
From UTTARAADHYAYAN SUTRA
NO INDIYAGGEJJH AMUTTABHAAVA AMUTTABHAAVA VI A HOI INCHCHO |
AJJHATHAHEUN NIYAYASSA BANDHO SAMSAARAHEUN CHA VAYANTI BANDHAM ||
14-19 ||
Soul does not possess qualities of matter,
so it is not apprehensible by senses;
though the soul is not material, it is eternal;
soul's defiled actions result in its worldly cycles.
Soul is non-material - it does not have any qualities of matter or energy. Consequently, soul can not be detected through our senses. Though soul is incorporeal, it is eternal. Since time immemorial, worldly souls are ensnared in cycles of birth and death on account of their involvement in impure states caused by their interactions with external objects.
Footnotes:
1. Based on the following commentaries on TATTVAARTH
SUTRA:
TATTVAARTH SUTRA by Acharya Umaswati, commentary by Pandit Sukh Lal
Sanghvi English translation by K. K. Dixit, published by L. D.
Institute of Indology, Ahmedabad, 1974.
TATTVAARTH SUTRA by Acharya Umaswati, commentary by Pandit Phool Chandra Siddhantacharya, published by Varni Granthmala, Varanasi, 1949.
TATTVAARTH SUTRA by Acharya Umaswati, commentary by Pandit Mohan Lal Shastri published by Saral Jain Granth Bhandar, Jabalpur, 1983.
Reality, English translation of Acharya Pujya Pad's SARVAARTHASIDDHI by S. A. Jain, published by Vir Sasana Sangha, Calcutta, 1960.
'That Which Is', a commentary on TATTVAARTH SUTRA by Dr Nath Mal Tatia published by Harper Collins, 1994.
2. The word SUTRA means aphorism &endash; a short sentence stating a general truth. Prayers and scriptures containing SUTRAs as well are called SUTRAs.
3. For details on stages of spiritual development, please see Studies In Jainism: Reader 2, pages 60-64.
4. Please see quotations from UTTARAADHYAYAN SUTRA, Jain Study Circular, October 1998, page 7.
5. Studies In Jainism: Reader 2, pages 60-64.
6. TATTVAARTH SUTRA by Acharya Umaswati, commentary by Pandit Phool Chandra Siddhantacharya, published by Varni Granthmala, Varanasi, 1949, pages 79-80.
7 For details on shades of emotions (passions), please see Jain Study Circular, January 2000, pages 16-21.