Study of Tattvarthasutra with Bhasya

SR No.: 001578
Original Sutra Author: N/A
Author: Suzuko Ohira
Publisher: L D Indology Ahmedabad
Publication Year: 1982
Total Pages: 196
Language: English
Classification: Book_English, Tattvartha Sutra, Philosophy, Tattvartha Sutra, & Tattvarth
File Size: 13 MB

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Sec. 1. SOURCE MATERIALS OF THE T. S. AND THEIR ORGANIZATION
are widely dispersed in the canonical corpus, and this chapter is outlined according to Umāsvāti's original plan and scheme.
This chapter displays an inventory of kriyā belonging to various categories which had been worked out independently in the long Āgamic period, thereby exhibiting occasional reiterations of the same concept, for instance, four kasāyas occur again as the subdivision of jivādhikaranı, and ārambha is reckoned both in jivādhikarana aod in twenty-five kriyās. The third topic of kriyā, either good or bad, as the cause of sriva in binding mūla prakstis is directly concerned with the subject matter of Ch.VIII.
It should not be lost sight of that Unāsvāti changed the traditional sequence of three yogas, i.e., manis, vāc and kāya, into kāya, vāc and manas, probably because he attached more importance to kāyikakriyä which had been repeatedly denouned in tradition in relation to prāltipāta. The definition of āsrava was for the first time statei by Unīvāti. Yoga in threefold divisions is the fundumental cause of asrava, or yoga itself is conceived by him to be asrava. Yoga is classified here into śubha and aśubha, the former of which ensuing iryāpatha asrava belongs to those without kaşāyas and the latter ensuing sämparāyika ārava belongs to those with kasyas. It should be noted down that Umāsvāti deems yoga, which theoretically belongs to a neutral category, in terms of subha-asubha on the basis of the absence and presence of kaşāyas. Umāsvāti szen to have formulated this concept with the help of the Kasayaprabhyta Ch. VII, wherein Gunadhara conceives kasāyas in terms of upayoga which is altogether a new concept in that age. Threefold yogas are consciously or unconsciously derived by the operation of the soul's nature, upayoga. Therefore śubha upayoga necessarily ensues śubha yoga and aśubha upayoga does aśubha yoga. Susha yoga then activates punya asrava which brings forth punya bardha, and aśubha yoga prompts pāpa asrava which brings forth pāpa bandha.
The canonical texts such as Sthana 5.2.517 and Samava ya 16 list fivefold äsrvadvāras, i.e, mithyādarśana, avirati, pram:āda, kaṣāya and yoga, which are enumerated as bandhaavāras in the T.S. VIII:1. Theoretically speaking, there is no difference between āsrava and bandha as to their root causes, because bandha is the logical consequence of asrava promted by the same causes. Three!old yogas are universally present in all those on the stages of thirteen gunasthāpas with or without kasāyas, therefore Umāsvāti justified yoga to be the root cause of asrava, meanwhile classifying it into subha and aśubha, in the latter of which he included all the rest of the four kinds of asravadvāras reckoned in the canon. For among the four subdivisions of samparāyika ásrava, i.e., avrata,kasāya, indriya and kriyā, indriya is explained in the Bhāşya on VI:6, 'pañca pramatasyendriyāņi', and mithyātva is included in twenty-five krijās. Kriyā had repeatedly been propounded in the early caronical works to be the cause directly inviting asrava, so Umāsvāti must have wanted to lay emphasis on it by
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