Study of Tattvarthasutra with Bhasya

Author(s): Suzuko Ohira
Publisher: L D Indology Ahmedabad

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Sec. 1. SOURCE MATERIALS OF THE T. S. AND THEIR ORGANIZATION
The materials for tapas are readily available en bloc in the canon, for instance, in the Bhagavati 25.7. 891-3, Uttarādhya yana 30 and Aupapātika 17-19.10 Among twelvefold Azmic subdivisions of tapıs, dhyāna mzets quite a different treatment in the T.S. which shall be discussed independently in the later section. The source of the classification of nirgranthas can be traced in the canon, for instance, in the Bhagavati 25.6. Chapter X
Moksa tattva is discussed in respect of the following topics : 1-4. two types of moksa, i.e., jivan mukti and videha mukti 5-6. ascendance of the liberated souls to siddha loka- 7. maintenance of siddhas' individualities. This chapter is short and the guide-line of its content could have been suggested by the Prajñāpanā 36. Aupapātika 41-43, etc. However, the treatment of moksa pada here is made on the theoretical line, and the Tattvārthasūtra jaināgamasamanvaya refers for its sources to various texts such as the Bhagavali, Uttarādhyayana, Prajñāpanā, etc.
The concept of moksa differs among various schools, and its Jaina concept has to be clarified that liberation is the state of a soul released from its entire karmas. The rise of kevalajnana in the penaltimate stage to moksa is admitted likewise by the Sarkhyas as expressed in the Sankhyakariki 64, 'evan tatt vādhyāsän-nāsmi na me naham-ity-apariseşam aviparyayād-visuddham kevalam-ut padyate jnanam'. Its kārikās 67-68 describe the states of jivan mukti and videha mukti, 'samyag-jñānādhigamāddhurmădinām-akāramı-präptau tiştui samskāra-vasac-cakra-bhramavad-dhrta-sarirah// prāpie sarira-bheile caritārthatvat-prudhāna--vinirrttau/ ekāntikam-atyantikam -ubhayam kaivalyai-āpnotil/'. Discussion has been already advanced as to the obscure position of the T.S. X :2 (see Ch. I, Sec. II, 4.2)).
The idea that the liberated souls ascend to siddha loka is peculiar to Jainism, which is aphorized along with its theoretical reasons for support. The reason of siddhas' refusal into aloka ākāsı due to the absence of dharmāstikāya expressed in X:6Bh. is new to the age, 11 for the Bhagavati which is familiar with th: concept of five astikāyas argues in its 16.8.585 that a deva cannot move his limbs in the aloka ākāśa for no jiva-ajiva exist therein, because motion is elsewhere incurred when a jiva tries to fetch matters to nourish his body. Likewise the Sthāna 10.931 says that motion occurs only when jivas and matters exist, therefore jivas cannot go beyond the loka ākāśa wherein no matter exists. The Southern version duly aphorized this Bhäsya exposition.
The maintenance of siddhas' individualities is insisted upon in the T.S. probably with a view to distinguishing the Jaina position from that of the Sankhyas, because according to the latter, pluralism of souls which is likewise acclaimed by them meets a contradiction, for the individualities of prakriis reflected in purusas disappear once for all when kaivalyahood is attained. The Nandi 21, prajītāpanā 1.7.7-10 and Jivaj. ivābrigama 1.7 classify the emarcipated souls into two types i.e., anantara siddhas and parampara siddhas, who are examined in terms of an uyogadväras such as tirtha.
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