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 86

INTRODUCTION
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into the basic cognisable verities pertaining to the world. Similarly, the Vedantic system of philosophy chiefly offers an investigation into the verity Brahman lying at the basis of the world. However, in certain other systems of philosophy the chief thing is an investigation into conduct; this for example in the Yoga and Buddhist Systems of philosophy. Thus what is purity of life? How to realize it ? what are the obstacles standing in the way—these and similar questions pertaining to life have been answered by the yoga system of philosophy through its account of the four vyūhas-viz. what is worthy of rejection (i. e. misery), the cause of what is worthy of rejection (i. e. the cause of misery), rejection (i. e. the moksa), the means of rejection (i. e. the cause of mokṣa)--and by the Buddhist system of philosophy through its account of the four noble truths. That is to say, the former class of philosophical systems has got for its subject-matter an investigation into the cognisable verities, the latter class an investigation into conduct.
Lord Mahāvīra has, in his investigation, provided equal room for the cognisable verities and conduct; so his investigation into verities, through an account of jīva (=soul) and ajīva (=notsoul), describes the nature of the world while on the other hand, through an account of the verities āśrava (=inflow), śamvara (=protection) etc., it demonstrates the nature of conduct. This his investigation into verities amounts to an equally emphasized consideration of the cognisables and conduct. In connection with this investigation the Lord has presented forth nine verities and an unshakable faith in the same has been described by him as the first condition of being a Jaina. Thus whether a world-renouncer or a house-holder a person can be treated as a true follower of Mahāvīra's path only in case he is possessed at least of a faith in these nine verities—if not also of an adequate knowledge regarding the same; that is to say, this person must be possessed of an inclination to the effect 'whatever verities have been described by the Jina—they alone are true verities. That is why the Jaina system of philosophy attaches to nothing whatsoever as much weight as it does to the