English explanation of Tattvarth Sutra – Chapter 1 (तत्वार्थ सूत्र अध्याय 1)
1. Samyag-darśana-jñāna-cāritrāṇi mokṣa-mārgaḥ
(सम्यग्दर्शनज्ञानचरित्राणि मोक्षमार्गः)
Meaning:
Right Faith (Samyag-darśana), Right Knowledge (Samyag-jñāna), and Right Conduct (Samyak-cāritra) together constitute the path to liberation (mokṣa).
They are not independent or separate; only in unity, as the Three Jewels (Ratnatraya), do they form the true path.
- Samyak = Proper / free from delusion (opposite of false conviction or perversion).
- Right Faith (Samyag-darśana): Genuine conviction in the reality of substances, without misconceptions.
- Right Knowledge (Samyag-jñāna): Knowledge of substances free from doubt, error, and indefiniteness.
- Doubt – uncertainty about whether reality is as the Jina has declared.
- Error – belief in the contrary of what the Jina has taught.
- Indefiniteness – inability to determine the true nature of reality.
- Right Conduct (Samyak-cāritra): Conduct aligned with Right Faith and Right Knowledge, where the soul acts free of delusion, non-restraint, negligence, passions, and activities leading to influx and bondage of karmas.
2. Tattvārtha-śraddhānaṁ samyag-darśanam
(तत्त्वार्थश्रद्धानं सम्यग्दर्शनम्)
Meaning:
Right Faith is the firm belief in the true nature of realities (tattvas).
- The seven tattvas are: jīva (soul), ajīva (non-soul), āsrava (influx of karmas), bandha (bondage), saṁvara (stoppage), nirjarā (shedding of karmas), and mokṣa (liberation).
- To have conviction in them exactly as taught by the Jinas, without doubt or distortion, is Samyag-darśana.
- Tattva means “that which exists in its true form.”
- Tattvārtha means “understanding the thing as it truly is.”
3. Tat-nisargād adhigamād vā
(तन्निसर्गादधिगमाद्वा)
Meaning:
Right Faith arises in two ways – naturally (nisarga) or through instruction (adhigama).
- Natural Right Faith (Nisarga-samyag-darśana):
Arises spontaneously from within, through innate dispositions, previous impressions, or experiences such as recollection of past lives (jātismaraṇa), or by divine vision. - Acquired Right Faith (Adhigama-samyag-darśana):
Arises through guidance and teachings of enlightened teachers or spiritual mentors, when one’s mental dispositions are purified.
Example: Lord Mahāvīra attained Right Faith in his lion-birth through the discourse of two sky-traversing ascetics possessing miraculous powers.
4. Jīva–ajīva–āsrava–bandha–saṁvara–nirjarā–mokṣas tattvam
(जीवाजीवास्रवबन्धसंवरनिर्जरामोक्षस्तत्त्वम्)
Meaning:
The seven realities (tattvas) are:
- Jīva (soul)
- Ajīva (non-soul)
- Āsrava (influx of karmic matter)
- Bandha (bondage of karmas)
- Saṁvara (stoppage of karmic influx)
- Nirjarā (shedding of karmas)
- Mokṣa (liberation)
Each of these has two aspects: substance (dravya) and modes/feelings (bhāva).
1. Jīva-tattva (Soul reality)
- Substance aspect (dravya jīva): The conscious living being, from one-sensed organisms to five-sensed beings, up to the perfected liberated Siddhas.
- Mode aspect (bhāva jīva): The soul experienced as existence, bliss, knowledge, and consciousness.
- Two standpoints:
- Vyavahāra-naya (practical view): A living being survives by four vitalities – senses, strength, life-span, and respiration.
- Niścaya-naya (absolute view): The soul is defined by its intrinsic qualities of existence, bliss, awareness, and consciousness.
2. Ajīva-tattva (Non-soul reality)
That which lacks consciousness:
- Substance aspect (dravya ajīva): Five categories: matter (pudgala), motion principle (dharma), rest principle (adharma), space (ākāśa), and time (kāla).
- Mode aspect (bhāva ajīva):
- Pudgala has touch, taste, smell, and color.
- Dharma enables movement.
- Adharma enables rest.
- Ākāśa enables accommodation.
- Kāla enables continuity and change.
3. Āsrava-tattva (Influx)
- Definition: Influx of karmic matter into the soul.
- Substance aspect: Subtle matter particles (pudgala paramāṇus) capable of becoming karmas flow towards the soul under the influence of passions.
- Mode aspect: The internal states of the soul that attract karma, classified as 57 causes:
- 5 wrong beliefs (mithyātva)
- 12 lack of vows (avirati)
- 25 passions (kaṣāyas)
- 15 activities of body, speech, and mind (yoga)
4. Bandha-tattva (Bondage)
- Definition: The binding of karmic matter with the soul.
- Substance aspect: Matter particles, once attracted, get bound to the soul.
- Mode aspect: The soul’s passions of attachment and aversion (rāga–dveṣa) cause the binding.
5. Saṁvara-tattva (Stoppage)
- Definition: Prevention of fresh influx of karmas.
- Substance aspect: The stoppage of karmic matter’s inflow.
- Mode aspect: Soul’s effort through vows and disciplines – namely:
- 5 samitis (carefulness),
- 5 guptis (restraints),
- 12 bhāvanās (reflections),
- 10 dharmas (virtues),
- 22 pariṣaha-jayas (conquest over afflictions),
- and observance of vows (vratas).
6. Nirjarā-tattva (Shedding)
- Definition: Separation of previously bound karmas from the soul.
- Substance aspect: The disjunction of karmic particles already bound.
- Mode aspect: Pure states of the soul produced by penances, austerities, meditation, fasting, etc.
7. Mokṣa-tattva (Liberation)
- Definition: The final state of the soul when all karmas are completely destroyed.
- Substance aspect: Complete destruction of all karmic bonds with respect to nature (prakṛti), duration (sthiti), intensity (anubhāga), and quantity (pradeśa).
- Mode aspect: The pure state of the soul, free from delusion, attachment, and aversion – abiding in the Three Jewels (Ratnatraya).
5. Nāma-sthāpanā-dravya-bhāva-tat-nyāsaḥ (Nikṣepaḥ)
(नामस्थापनाद्रव्यभावतस्तन्न्यासः)
Meaning:
The realities and the path (seven tattvas + right faith, knowledge, conduct) are expressed in the world by four forms of designation (nikṣepa).
Nikṣepa = conventional usage or standpoint of reference according to common practice and standpoints of knowledge. It clarifies discussions.
Types of Nikṣepa (Designation):
- Nāma-nikṣepa (Name-designation):
Assigning a name without relation to qualities or actions.- Example: Naming a boy “Indra,” though he has none of Indra’s divine qualities.
- Sthāpanā-nikṣepa (Representation-designation):
Considering something as a substitute or representation of another.- Example: Worshipping the idol of Mahāvīra as Mahāvīra himself.
- Two types:
- Tad-ākāra: Same form representation (idol of Mahāvīra seen as Mahāvīra).
- Atad-ākāra: Different form representation (imagining offering in hand as real food, or chess pieces as kings/ministers).
- Difference from Nāma-nikṣepa: Here reverence is involved.
- Dravya-nikṣepa (Substance-designation):
Referring to a thing by its past or future states.- Example: Calling a prince “king,” since he will be king in the future.
- Or calling someone a “manager” today because he will officially be appointed soon.
- Bhāva-nikṣepa (Mode-designation):
Referring to a thing by its present state.- Example: Calling the present ruler Indra as “Indra” because he truly possesses that role now.
Sutra 6 to 12
Sutra 13 to 19
Sutra 20 to 25
Sutra 26 to 31
Sutra 32 and 33
English explanation of Chapter 2
Animations and Visualizations.
मुनि श्री 108 प्रणम्यसागरजी तत्वार्थ सूत्र with Animation



