Tattvartha Sutra That Which Is

Author(s): Vinod Kapashi
Publisher: Vinod Kapashi

Page 9

Tattvartha Sutra
Tattvartha Sutra
= Hence there is no clay
and therefore clay does not exist - However, let us re-examine at the same concept again
??
POT---- --breaks------- When the pot breaks, the clay is still there
Hence, clay exists.
In chapter seven, Umaswatiji narrates five vows of Jains and four points of positive thinking which helps to fix one's mind in observance of these vows. The author also gives a perfect definition of five vows. For example, Ahimsa or non-violence is defined as any killing out of carelessness and without due regard for the other's right to live. Here the Jain religion does not just mean the killing of human beings, but the killing of all types of living beings. In the same chapter, the other seven vows are also described. A person wishing to observe these twelve vows should also be aware of the pitfalls known as aticharas. The aticharas are devised from common sense, but the scholarly approach by Umaswatiji assists us in putting everything in the right perspective. I do not intend to dwell on this, but will move on to chapter eight, which deals with the mechanism of bondage of karma particles to a soul. Causes of bondage and types of bondage are also mentioned and explained in this chapter.
The fact is the clay was and it still is, there. It has merely changed its form. As a consequence it is established that substance has got both properties- qualities and modifications (aphorism 5/37). Substance can occupy various forms and undergo various modifications but the basic atom-quality is constant. The Jain theory of anekantavada states a thing should be viewed from different angles to understand its true nature. One should not make hasty conclusions about anything or any arguments because it is possible that two opposite types of phenomena can exist in any one object or being. The above example of clay, occupying the form of a pot clearly illustrates the contradictory nature of the argument.
Chapter 6 and other chapters now progressively take us to the last part of the three jewels-namely, enlightened conduct. To understand enlightened conduct and prior to following that path, one must understand the process of influx (or inrush) of karma particles because this influx is a hindrance. The author says any activity, good or bad, leads to karma-bondage. These activities are called yoga in Jain terminology.
The ninth chapter is the chapter of Samvar or stoppage of karmas. If Ashrava is a leakage in a boat, then Samvar is sealing that leak. If Ashrava is a flow of cold wind through a window then Samvar is the action of closing that window. Karma-bondage can be prevented by following the path of enlightened conduct. One has to observe three restraints and five types of regulations, these are mentioned in the book on page 54. Verse 9/6 narrates righteousness which has to be practised by a monk or a householder. A monk has to follow the ten points mentioned in these aphorisms to the fullest extent, whereas a householder can follow this to a limited extent only. Twelve points of positive thinking (see 9/7) are also narrated here which aid in observing righteousness.
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