Quotations From Scriptures (continued from January 2003 issue):
Introduction
Acharya Umaswati's TATTVAARTH SUTRA(2) is a systematic and comprehensive presentation of the principles of Jainism. As the name implies, it is a brief treatise on TATTVAs - aspects of reality, 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). In the process of discussing these aspects of reality, Acharya Umaswati presents the theory of karma and path to salvation. Acharya Umaswati states: Rational perception (SAMYAK DARSHAN), rational knowledge (SAMYAK JNAAN) and rational conduct (SAMYAK CHAARITRA) together constitute the path to salvation.
In the last issue, aphorisms 1 - 13 of chapter 1 were expounded. First, rational perception was defined and explained. Then five kinds of knowledge were enumerated. They are: sensory cognition (MATI JNAAN), literal knowledge (SHRUT JNAAN), extraordinary knowledge (clairvoyance, AVADHI JNAAN), mental knowledge (telepathy, MANAHAPARYAYA JNAAN), and absolute knowledge (omniscience, KEVAL JNAAN). Sensory cognition was defined and explained, and its synonyms were presented. The discussion of sensory cognition is continued below. It is followed by an explanation of literal knowledge.
Instruments of sensory cognition:
TADINDRIYAANINDRIYANIMITTAM |1-14|
Sensory cognition is acquired through the five senses (INDRIYAs) and the mind (MANAH).
Sense organs (INDRIYAs) and mind (MANAH or ANINDRIYA, the faculty of thinking) serve as instruments of sensory knowledge for worldly souls. The five senses are touch, taste, smell, sight and hearing. Mind is considered an internal sense. Its mode of operation is different from that of the senses such as eyes and ears. Thus it is called ANINDRIYA.
The five senses and mind are said to be the instrumental causes of sensory cognition.
The four steps of sensory cognition:
AVAGRAHEHAAVAAYADHAARANA |1-15|
The four steps of sensory cognition are: apprehension (AVAGRAH, impression), analysis (EIHA, scrutiny), inference (AVAAYA, perceptual judgment) and retention (DHAARANA).
The first step in the process of acquiring sensory knowledge is apprehension, that is, awareness of the presence of the object and its details. For example, one may taste a delicacy and sense its flavor, texture and shape among other characteristics.
The second step is analysis. One considers the characteristics of the sweet and decides whether it was a rice cake or biscuit.
Inference is the next step in which the individual concludes that the object was a biscuit.
The last step is retention. The individual retains the knowledge that he/she had tasted the biscuit.
In sensory cognition by means of the five senses and the mind, these four steps are involved to varying degrees.
Classification of sensory cognition:
BAHUBAHUVIDHAKSHIPRAANIH-SRITAANUKTADHRUVAANAAM SETARAANAAM |1-16|
Sensory cognition can be classified in the following manner:
Extensive (BAHU): Sensory cognition of a large number of objects such as a group of people. It also includes objects of large bulk such as a heap of rice.
Small (ALPA): Sensory cognition of a few objects or of objects of small volume.
Varied (BAHUVIDH): Sensory cognition of objects of different kinds such as a library of books of various kinds.
Similar (AEKAVIDH): Sensory cognition of objects of one kind such as books on fiction.
Swift (KSHIPRA): Sensory cognition of fast-moving objects.
Slow (AKSHIPRA): Sensory cognition of slow-moving objects.
Eclipsed (ANISRAT): Sensory cognition of objects that are partly obscured.
Exposed (NISRAT): Sensory cognition of objects that are totally uncovered.
Unspoken (ANUKT): Sensory cognition acquired through implication, association or context.
Spoken (UKT): Sensory cognition acquired through a clear manifestation.
Invariable (DHRUVA): Sensory cognition of objects that are permanent.
Variable (ADHRUVA): Sensory cognition of objects that continuously change.
Evidently, the different kinds of sensory knowledge involve the four steps described above.
Basis of classification of sensory cognition:
ARTHASYA |1-17|
The above classification of sensory cognition is based on the kinds of substances (entities) that are the objects of knowledge.
Indistinct sensory cognition:
VYANJANASYAAVAGRAHAH |1-18|
Apprehension (AVAGRAH, impression) only occurs in case of indistinct (unclear or inscrutable) cognition of substances.
Apprehension is of two kinds: distinct (ARTH AVAGRAH, complete apprehension) and indistinct (VYANJAN AVAGRAH, incomplete apprehension). In the instances of indistinct cognition, the next three steps, namely, analysis, inference and retention do not occur. For example, if a person hears some indistinct sound, he/she only obtains an apprehension (faint impression) of it.
However, if the sound persists and becomes distinct, apprehension is followed by analysis and inference (the identity of the speaker and the message being conveyed), and the person retains the knowledge.
Exceptions to indistinct sensory cognition:
NA CHAKSHURANINDRIYAABHYAAM |1-19|
The above is not applicable in the case of eye and mind (faculty of thinking).
Visual and mental cognitions are exceptions to the above rule. This implies that analysis, inference and retention are always followed by visual and mental apprehensions.
Literal knowledge:
SHRUTAM MATIPOORVAM DVYNEKDVAADASHABHEDAM |1-20|
Literal knowledge is preceded by sensory cognition. It is divided into two categories: subsidiary (ANGABAAHYA) and major or main (ANGAPRAVISHT), the former being of numerous kinds while the latter, of twelve kinds.
Knowledge acquired through written or spoken words, signs and symbols is called literal knowledge. In this context, literal knowledge refers to scriptural knowledge. Scriptural knowledge is always preceded by sensory knowledge. One may question: How does literal knowledge differ from sensory knowledge? In the first place, literal knowledge can not be acquired by the study of scriptures only without the destruction-cum-subsidence of literal knowledge-obscuring karma. Secondly, although, sensory knowledge is the instrumental cause of literal knowledge, it is not literal knowledge; just as a potter's wheel is the instrumental cause of an earthenware pot, but the wheel is different from the pot.
Scriptural knowledge is contained in two classes of texts: subsidiary (ANGABAAHYA) texts and major or main (ANGAPRAVISHT) texts. Subsidiary texts include scriptures such as AAVASHYAK SUTRA, UTTARAADHYAYAN SUTRA and DASHVAIKAALIK SUTRA.(3) Evidently, subsidiary texts are of numerous kinds.
One may include books on subjects like science, technology, history, literature and philosophy also in this category.
The major texts (ANGAs) represent the other category of scriptural knowledge. According to the Jain belief, an omniscient imparts the knowledge of twelve ANGAs and fourteen PURVAs (prior texts) to his disciples. The twelve ANGAs are:
1. ACHAARAANG describes the conduct of a monk and the penance of Bhagwaan Mahaveer. Its language indicates that it is the oldest scripture.
2. SUTRA-KRITAANG describes the principle of nonviolence and the Jain concept of the universe. It also contains the refutation of certain other schools of thought.
3. STHAANAANG consists of the discussion of the basic substances of the universe such as living beings (JEEVs) in a schematic manner.
4. SAMAVAAYAANG provides the comprehensive knowledge of the universal constituents and concepts in the light of substance (DRAVYA), environment (KSHETRA), time (KAAL) and experience (BHAAV).
5. VYAAKHYA-PRAJNYAPTI is the largest of the main volumes and contains 36,000 questions and answers about soul, matter, etc. It is also called BHAGWATI SUTRA. It should be noted that in BHAGWATI SUTRA, Bhagwaan Mahaveer responds to each question with the statement "subject to qualification" in view of the Jain principle of relativism (SYAADAVAAD).
6. JNAATRI-DHARMA-KATHA contains stories illustrating the principles and teachings of the Jain religion.
7. UPAASAKA-DHYAYANAANG describes the code of conduct of Jain householders (SHRAAVAKs) and contains the stories of ten householders who religiously followed Bhagwaan Mahaveer's teachings.
8. ANTAH-KRIT-DASHAANG contains the stories of ten monks who became omniscient and attained salvation by destroying their karma.
9. ANUTTAROPAPAADIK describes the life of ten monks who attained the status of heavenly beings called ANUTTAR.
10. PRASHNA-VYAAKARANAANG contains questions, answers and stories regarding the five major vows (MAHAVRATs) and demerit (PAAP).
11. VIPAAKA-SUTRAANG explains the consequences of good and bad karma through several stories.
12. DRISHTI-VAADAANG consists of five segments. Its most important segment constitutes the prior volumes (14 PURVAs).
The Sanskrit names of the fourteen prior volumes are: UTPAADA-PURVA, AGRAAYANIYA, VEERYAANU-PRAVAAD, ASTINAASTI-PRAVAAD, JNAAN-PRAVAAD, SATYA-PRAVAAD, ATMA-PRAVAAD, KARMA-PRAVAAD, PRATYAAKHYAAN-NAAMDHEYA, VIDYAANU-VAAD, KALYAAN-NAAMDHEYA, PRAANAAVAAYA, KRIYA-VISHAAL, LOKABINDU-SAAR.
It is believed that these fourteen volumes are of great antiquity going back to the time of Bhagwaan Parshvanath. For this reason, these are called the prior volumes. Bhagwaan Mahaveer's interpreters reorganized this valuable knowledge and incorporated much of it in the major (main) volumes (ANGAs).(4)
As stated earlier, sensory knowledge and literal (scriptural) knowledge are indirect kinds of knowledge and therefore, they do not constitute absolute truth.(5)
To be continued in future issues.
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.
Reality, English translation of Acharya Pujya Pad's SARVAARTHASIDDHI by S. A. Jain, published by Vir Sasana Sangha, Calcutta, 1960. Back up
2) The word SUTRA means aphorism ? a short sentence stating a general truth. Prayers and scriptures containing SUTRAs as well are called SUTRAs. Back up
3) For details, please see Studies In Jainism: Reader 2, pages 132-140. Back up
4) The Jaina Path Of Purification, page 49. Back up
5) Please see aphorism 1-11, Jain Study Circular, January-April 2003, page 9. Back up