Jain Digest 2007 11 1

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 13

सम्यग्दर्शनज्ञानचारित्राणि मोक्षमार्गाणि
तत्त्वार्थश्रध्धानं सम्यग्दर्शनम् 1-2
तत्त्वार्थधिगम् सूत्र 1-1
The human race has been blessed with the unique gift of escaping from the rebirth cycles and attaining liberation (Moksha). The union of Right Faith (Samyak Darshan), Right www.digambarjainonline.com/literaljailit.brm Conduct (Samyak Charitra) and Right Knowledge (Samyak
www.cs.colostate.edu/-malaiyalagamas.html
Gnän) leads to Moksha.
An Introduction To Tattvärthasutra
Belief in the fundamental truths is Right Faith. An inclination towards valid discrimination between what is worthy of rejection and what is worthy of acceptance is Right Faith.
Right Knowledge is described in scriptures as that knowledge which reveals the nature of things neither insufficiently, nor with exaggeration or falsely, but exactly as it is and with absolute certainty. It has also been stated that Right Knowledge consists in having full comprehension of the real nature of soul and non soul (matter) and that such knowledge should be free from doubt, perversity and vagueness.
The spiritual path is determined by this integrated trinity. Not one, not two but all three are required to attain Moksha. The order of attainment is first Right Faith, second Right Knowledge and last Right Conduct. Right Faith and Right Knowledge are like light and heat of sun, both grow together.
Right Faith is given precedence over Right Knowledge and Right Conduct, because it acts as a pilot in guiding the soul towards Moksha,. Without right faith, spiritual growth of knowledge and character is impossible. Right Faith precedes Right Knowledge, and from this point of view, Right Faith is called the cause and Right Knowledge, the effect. Jain scriptures always assert that knowledge is perfect when it does not suffer from Mithyarva, i.c., wrong Faith. Mithyätva is the enemy of Right Knowledge as it perverts both the understanding and the attitude. Therefore, one must eliminate wrong faith. Right Knowledge can be acquired by pursuit with devotion, by reading scriptures, understanding their full meaning in proper time, imbued with zeal, proper behavior, and an open mind.
The soul is a conscious being, and as such, is always in possession of some knowledge. However, all knowledge is not Right Knowledge. The knowledge realized by a soul with Right Faith; the knowledge revealing with certainty the exact nature of things and the knowledge leading to the spiritual development of the soul constitutes Right Knowledge.
The soul is never without knowledge, as the soul's essential quality is consciousness. However, as soon as the soul acquires Right Faith, the knowledge becomes Right Knowledge. The progress of the soul to realize these powers is possible by separating the shadow cast by Karma on the soul, just as a mirror covered with dust, starts shining when the dust is removed.
From the practical point of view, Right Knowledge means the proper knowledge of the six universal substances and nine tattvas. With Right Knowledge, passions such as anger, ego, deceit, greed, attachment and hatred are abolished. Simultaneously, Right Conduct is developed which includes
nonviolence, self-purification, compassion, austerity, penance, non-possessiveness, non-absolutism and meditation. The types of knowledge discussed here does not cover the entire realm but simply offers preliminary background. For further details, visit the following websites.
JAIN DIGEST Winter 2007
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- By Manu Doshi Among all the Jain religious books, Tattvärtha Sutra occupies unique position. It is possible that a Jain might not have heard the names of our sacred Agams. Ächärang Sutra, for instance, is the first and the foremost Ägam, but very few Jains know its name or what it is about. Most of them might have, however, heard about Tattvärtha Sutra. There are several reasons for that. The most important is that it is the only composition that is acceptable to all the Jains. Shwetambar people regard it with high a degree of sanctity, while Digambar Jains treat it as a sacred Agam and call it Mokshashästra (The scripture for
liberation).
or
Another reason for its importance is that Tattvärtha Sutra deals with almost every aspect of Jainism. Nothing is virtually left out. As such, one can get a fairly good concept of Jainism by studying it. One can keep aside all other works, if he likes. Moreover, if one wants to study Jainism at depth, there are many commentaries of Tattvärtha Sutra prepared by great Acharyas and the learned laymen belonging to both the major denominations. Some of those commentaries discuss every Sutra of Tattvärtha at length so as to bring out all the implications. If one goes through that, he would not miss anything pertaining to Jainism.
Being acceptable to all Jain sects, Tattvärtha Sutra finds a place on the academic curricula. Hardly any other Jain scripture finds a place on curriculum for the lay students. Aside from the overall popularity, its place in the academic curricula may be due to its being composed in handy phrases and short sentences, which are relatively easy to understand. Moreover, it is a short composition containing 344 (357 as per Digambar version) Sutras equivalent to less than 200 verses, which can be covered within 25 pages. It is therefore possible to memorize the entire text and quite a few people commit it to memory. One more factor in its favor is that while most Jain scriptures are in Ardhamägadhi, Tattvärtha Sutra is in Sanskrit. Several Indian languages have been derived from Sanskrit; as such, they contain many Sanskrit words. The people are therefore more or less familiar with Sanskrit terms, and it is easier for them to comprehend Sanskrit texts rather than Ardhamägathi ones. Tattvärtha is the first Jain text in Sanskrit.
The author's title of being a Vächak is considered by Shwetambars as indicative of being a Poorvavid, meaning that he knew all the original scriptures. In Digambar tradition he is known as Shrutkevalideshiya, which means that he knew as
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