The Jain 1988 07

Author(s): Natubhai Shah
Publisher: UK Jain Samaj Europe

Page 76

the application of results are mentioned in verse RELIGIOUS DECIPLINE IN THE consciousness, that is cognition, 22, whilst verse 38 states that
TATTVARTHA SUTRA upayoga, as the defining certain authorities regard it as a While Chapters VI and VII deal characteristic. Souls fall into two 'substance'.
with the negative side of the major categories, those which
karmic processes, giving are still subject to the cycle of THE KARMIC PROCESS
detailed analysis at a fairly birth and death (samsara) and it will be seen that the first five abstract level, Chapter VII and those which have achieved final chapters of the Tattvartha Sutra IX are largely concerned with liberation (moksa) (II.10). outline the nature of cognition the moral and disciplinary life of Chapter II then continues in and the Jain view of the the individual which can lead to detail with an analysis of the universe. The remaining five the halting and reversal of the different kinds of soul in chapters explain the karmic karmic inflow. There are five samsara, in other words of living process, wrong and right vrata, translated 'vows' or beings, their senses and types behaviour in their relation to 'restraints': when kept partially of body, transmigration and this process, and hence the path (by the lay person) they are birth and so on.
to final liberation. In Chapters VI known as anuvrata, or when they Chapter III is a short chapter and Vill the inflow and binding involve total renunciation they of eighteen verses, describing of karma to the soul are are mahavrata. These are the very tersely the lower and discussed, Chapter IX takes up five main ethical principles of middle portions of the loka, or the reverse process, the Jainism. They are listed in the inhabited universe, and their stoppage of inflow and the first verse of Chapter VII, noninhabitants, according to Jain shedding of karma. Chapter VII violence, truthfulnes, nontradition. In the lower portion interposes a consideration of stealing, chastity and nonare the seven hells and the ethical behaviour, and the other acquisitiveness. They are briefly beings suffering there. The facet of the disciplined Jain life, defined in subsequent verses middle portion is the abode of austerity, links naturally with the and elaborated in verses 19 to humans and animals and subject matter in Chapter IX. 32. Verses 4 to 7 are a guide to consists of a series of concentric Inflow of karma to the soul is mental attitudes: one should continents and oceans. Like called asrava. It is the activity or regard violence, stealing and so Chapter III, Chapter IV is rather vibration of body, speech and on as detestable and nothing cryptic without the aid of a senses which brings about this but misery.. One should commentary: it lists the four inflow. This activity or vibration, cultivate friendship to all species of gods or heavenly as it affects the soul is called beings, pleasure for those beings who reside in the upper yoga (here given a specialised whose merits are superior to regions of the inhabited meaning). Chapter VI analyses one's own, compassion for those universe.
the various types of karma and who are suffering and neutral From a consideration of jiva or the several actions and feeling towards the dull and soul, the Tattvartha Sutra moves emotions which cause their unteachable. One should reflect on in Chapter V to discuss ajiva inflow into the soul. The analysis on the nature of the world and or non-soul. The categories of is interesting for it brings an the body and view them with non-soul, according to the Jains, explanation of the complicated detachment. The householder, are matter (pudgala), space effects which previous actions like the homeless monk, may (akasa), time (kala), and the have in the life of the individual. observe the five restraints, principles of motion and rest This discussion continues in albeit in a reduced fashion. (dharma and adharma). The last Chapter VII where the causes of Certain supplementary two are concepts apparently bandha, binding of karma to the restraints for a fixed time, fasting unique to Jain philosophy. soul are given. They are the on certain days, foregoing There is some dispute as to absence of right faith, the failure bodily adornment or sleep, whether time is to included in to abstain from vicious acts, restraint on use of food, drink the 'substances' described as carelessness as to right and and other articles of daily use, non-soul: the Tattvartha Sutra is wrong behaviour, passion, and and donation of food and the ambivalent on this point. In activity. This leads on to like to worthy recipients. Lastly verse l kala is omitted from the complicated listing of the sub- there is sallekhana or the fast to list of ajiva substances but its types of karma.
death.
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Jain Education Interational 2010_03