Jain Digest 2003 01 Vol 22 No 1

SR No.: 527087
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 2003
Total Pages: 36
Language: English
Classification: Magazine, USA_Jain Digest, & USA
File Size: 9 MB

Page 23

INTRODUCTION TO TATTVÄRTHA SUTRA
- Manubhai Doshi, Chicago, IL
Samyagdarshanjnänchariträni Mokshamärgah.
Right perception, knowledge, and practice constitute the path of liberation.
Among all the Jain religious books, Tattvärtha Sutra occupies of the Indian languages are derived from Sanskrit, the people an outstanding place. It is possible that many Jains might not speaking those languages are therefore familiar with the Sanskrit have heard the names of our sacred Ägams. Ächärang Sutra, for terms. As such it is easier for them to comprehend the Sanskrit instance, is the first and the foremost Ägam, but very few Jains texts than the Prakrit ones. know what it is or what it is about. Most of them are, however, Two slightly differing names occur for the authorship of likely to have heard the name of Tattvärtha Sutra. There are sev- Tattvarta Sutra. Shwetämbar Jains term it as Umäswäti, while eral reasons for that. The most important is that it is the only Digambar Jains mostly term it as Umäswämi. Shwetambars concomposition that is acceptable to all the Jains. Shwetambar Jains sider him as belonging to their tradition mainly on the ground of regard it with the sense of sanctity and reverence, while Digambar Tatttvärthabhäshya, which is believed to be a commentary of Jains call it a sacred Ägam, which is popularly known as Tattvärtha written by the original author. At the end of that comMokshashästra, meaning the scripture of liberation. Not only the mentary occurs the information pertaining to the author. That text of Tattvärtha, even its commentary written by Pujyapädswämi gives his identity as Vächak Umäswäti, the pupil of learned under the title Sarvårthasiddhi is treated as an Agam in the Ghoshanandi and belonging to Uchchairnågar branch. It also states Digambar tradition.
that the book was written at Kusumpur (which is the same as anAnother reason for its importance lies in the fact that Tattvärtha cient Patliputra and present Patna). Since the Uchchairnägar branch Sutra deals with almost every aspect of Jainism. Nothing is virtu- was undoubtedly a part of Shwetambar sect, it can be safely conally left out. As such, one can obtain complete background of cluded that the author belonged to the Shwetämbar sect. Jainism by studying only that Sutra and he can keep aside all other D igambar Jains, however, refute the claim of Tattvärthabhäshya works, if he likes. If one wants to study Jainism in depth, there are as written by the original author and insist on his belonging to many commentaries of Tattvärtha prepared by the great Acharyas their tradition. Their contention is that Tattvärtha Sutra was writand other learned men belonging to both the major denomina- ten by Umäswämi long before the Bhäsya, which could have been tions. Some of those commentaries have discussed every Sutra of written by a Shwetambar monk, whose name was perhaps Tattvärtha at considerable length so as to bring out all the relevant Umaswati. As such, they tend to ignore the Bhäshya and rely aspects. If one therefore goes through them, he would not miss upon Sarvärthasiddhi and other commentaries written by the anything worthwhile pertaining to Jainism.
Digambar scholars. Being acceptable to all the sects, Tattvärtha Sutra finds a place His title of Vächak is considered by Shwetämbars as indicaon the academic curricula. Hardly any other Jain scripture finds a tive of being a Purvavit, meaning that he knew all the original place on the curriculum for the lay students. Aside from the over- scriptures. In Digambar tradition he is known as all popularity, its selection for the academic curricula may be due Shrutkewalideshiya, which means that he knew as much as to its having been composed in handy phrases and short sentences, Shrutkewalis, who are the masters of the entire scriptural knowlwhich can be understood relatively easily. This is in contrast to edge. Both these epithets are appropriate in his case. This is evimany other scriptures, which are composed in intricate verses or dent from the fact that he has included in this work every thing are presented in long-drawn prose. Moreover, it is a short compo- that Jain scriptures had to convey. His handling of the subject is sition containing 344 (357 as per Digambar version) Sutras, that superb and the presentation of Sutras occurs in the way, as if they can be covered within 25 pages. It is therefore possible to memo- might be spontaneously coming out of his heart. Being a Brahrize the entire text and many students going to Pathshala actually min by origin, he obviously had command over the Sanskrit lancommit it to memory.
guage, which he had selected as his medium. It would be interestOne more factor in favor of Tattvärtha Sutra is that while ing to note that Tattvärtha Sutra is the first Jain book composed in most of the Jain scriptures happen to be in Ardhamagadhi or other that language. Prakrit language, Tattvärtha Sutra is written in Sanskrit. Since most
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