Tattvartha Sutra

SR No.: 006796
Original Sutra Author: N/A
Author: Sukhlal Sanghavi, K K Dixit
Publisher: L D Indology Ahmedabad
Publication Year: 2000
Total Pages: 596
Language: English
Classification: Book_English, Tattvartha Sutra, & Tattvarth
File Size: 10 MB

Page 184

CHAPTER ONE
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these two also are included in the verity bandha, for it is a souls state of the form of passionate mental endeavour-a state which causes bondage that is called bandha of the mental type.
Question : The five verities fromi äsrava upto moksa are, unlike jīva and ajīva, neither independent nor beginningless and endless. For they are simply either a possible state of a jīva or a possible state of an ajīva. Why then are they counted as fundamental verities along with jīva and ajīva ?
Answer : That precisely is how things stand. This is to say that in the present context by a fundamental verity is to be understood not an entity that is beginningless, endless and independent but an entity whose cognition is useful in attaining mokşa. Certainly, moksa being the chief subject matter of the present treatise only those things are here enumerated as fundamental verities whose cognition is extremely necessary on the part of those desirous of knowing about moksa.
As for mokṣa it is the chief end to be aimed at and so it goes without saying that without knowing it as also its causes one desirous of attaining mokṣa cannot take up the path leading to mokșa. Similarly, in case such a one does not know the entity that stands opposed to mokṣa or that which causes this entity he cannot proceed on his chosen path without stumbling. And one desirous of attaining mokṣa has to know first of all that if he is competent to attain mokṣa then what are the entities that share
res characteristic of him and what are those that do not do so. It is in order to make this knowledge available that the seven fundamental verities have been mentioned. By mentioning the verity jīva it is made out as to who is competent to attain mo By mentioning the verity ajīva it is indicated that there is also in the world an entity which being inanimate is incompetent to receive instruction regarding the path leading to mokṣa. By mentioning the verity bandha is pointed out the entity that stands opposed to mokşa, by mentioning the verity asrava that which causes this entity. By the verity samvara is indicated the cause of mokṣa, by the verity nirjarā the procedural order of mokșa. 4