Tattvarth Sutra

English explanation of Tattvarth Sutra – Chapter 1 Sutra 1 to 5

1.6. Pramāṇa-nayair adhigamaḥ

(प्रमाणनयैरधिगमः)

Meaning:
The knowledge of the seven realities (tattvas) and the Three Jewels (Right Faith, Right Knowledge, Right Conduct) is obtained through Pramāṇa (valid knowledge of the whole) and Naya (partial viewpoints).

• Pramāṇa (comprehensive knowledge): Knowledge that grasps an object in its entirety.
  • Two kinds:
    1. Pratyakṣa-pramāṇa (Direct knowledge): Knowledge that arises directly within the soul without external aid, e.g., kevalajñāna (omniscience).
    2. Parokṣa-pramāṇa (Indirect knowledge): Knowledge that depends on external means such as senses, speech, or symbols.
       • Mati-jñāna (sensory & mental cognition).
       • Śruta-jñāna (scriptural knowledge, dependent on words/symbols, and based on mati-jñāna).
• Naya (partial viewpoint): Knowledge of an object in one of its aspects or modes.
  • Two broad types:
    1. Dravyārthika-naya (substance standpoint): Focuses on substance, relatively permanent.
       • Includes: Naigama, Saṅgraha, Vyavahāra naya.
       • Example: “I am pure soul” – view from substance.
    2. Paryāyārthika-naya (modes standpoint): Focuses on ever-changing modifications.
       • Includes: Ṛjusūtra, Śabda, Samabhirūḍha, Evambhūta naya.
       • Example: Referring to relatives, body, or current form of existence.

1.7. Nirdeśa–svāmitva–sādhana–adhikaraṇa–sthiti–vidhānataḥ

(निर्देशस्वामित्वसाधनाधिकरणस्थितिविधान्तः)

Meaning:
The seven tattvas and Three Jewels can also be known or expressed through six modes of exposition: Nirdeśa, Svāmitva, Sādhana, Adhikaraṇa, Sthiti, and Vidhāna.

1. Nirdeśa (Definition/Indication): Statement of the nature of a thing.
   • Example: “Right Faith is conviction in the seven realities.”
2. Svāmitva (Ownership/Attribution): Determining who possesses it.
   • Example: Right Faith belongs to the soul (jīva).
3. Sādhana (Cause/Means): Stating the cause of its arising.
   • Example: Right Faith arises from internal causes (darśana-mohinīya karma’s suppression, destruction, or partial destruction) and external causes (remembrance of past lives, hearing the Dharma, beholding divine images).
   • Causes differ according to hellish beings, humans, animals, and celestial beings, as detailed in scripture.
4. Adhikaraṇa (Substratum/Support): The basis where it resides.
   • Example: The soul itself is the substratum of Right Faith (internal).
   • The external cosmic region (measured in rājūs) is its broader location.
5. Sthiti (Duration): The time span for which it exists.
   • Aupśamika-samyaktva (suppression-based): from less than a moment to 66 sāgaropama.
   • Kṣāyika-samyaktva (destruction-based): from less than a moment to vast cosmic durations (up to 33 sāgaras and beyond).
   • Kṣāyopśamika-samyaktva (mixed): from less than a moment to 66 sāgaropama.
   • Liberated soul: eternal and beginningless.
6. Vidhāna (Classification): Stating the divisions or types.
   • Right Faith has:
     • One general form.
     • Two types: innate (nisarga) and acquired (adhigama).
     • Three types: suppression-based, destruction-based, mixed.
     • Innumerable types when viewed through linguistic distinctions.

1.8. Sat–saṅkhyā–kṣetra–sparśana–kāla–antara–bhāva–alpa-bahutvaiś ca

(सत्संख्याक्षेत्रस्पर्शनकालान्तरभावाल्पबहुत्वैश्च)

Meaning:
The knowledge of the seven tattvas and Three Jewels can also be obtained through eight standpoints (anuyogas):

1. Sat (Existence): The reality of its existence.
   • Right Faith exists as a quality of the soul.
   • It potentially exists in all souls, but manifests only in spiritually capable (bhavya) beings.
2. Saṅkhyā (Number): Enumeration of kinds.
   • How many Right-Faith beings are there?
   • In saṁsāra, innumerable (but limited).
   • Among the liberated, infinite.
3. Kṣetra (Space/Location): Where it resides.
   • Right Faith is found in souls within a measureless portion of the universe.
   • In the case of omniscient beings, it pervades the entire universe.
4. Sparśana (Temporal contact in all three times): Where it exists in past, present, and future.
   • Right Faith spans across beings in different states of time, with variation in extent.
5. Kāla (Duration): How long it lasts.
   • For one soul, it may last from less than a moment to cosmic time spans.
   • Collectively, Right Faith is eternal (always present in some souls).
6. Antara (Interval): The gaps when it is absent.
   • Collectively, there is no gap (since some beings always have it).
   • For one individual soul, gaps can exist—lasting from less than a moment to longer spans.
7. Bhāva (Modes): The different modifications.
   • Suppression-based, destruction-based, and mixed Right Faith.
8. Alpa-bahutva (Fewness and Manifoldness): Relative comparison in quantity.
   • Suppression-based Right Faith is the rarest.
   • Destruction-based in worldly beings is innumerably greater.
   • Mixed Right Faith is even greater.
   • Perfect (liberated) Right Faith is infinite.

Five Types of Right Knowledge (Samyagjñāna – Tattvārtha Sūtra 1.9)

1.9 Sūtra: Mati-śruta-avadhi-manaḥparyaya-kevalāni jñānam

👉 Meaning – Right knowledge is of five kinds: Mati, Śruta, Avadhi, Manaḥparyaya, and Kevala Jñāna.

1. Mati Jñāna (Sensory Knowledge)
   • Knowledge obtained through the senses and mind.
   • Example: “This is a table,” “This is a book.”
2. Śruta Jñāna (Scriptural Knowledge)
   • Detailed and descriptive knowledge based on Mati Jñāna.
   • Example: “This is Tattvārtha Sūtra (Mati). It has 10 chapters, each dealing with specific subjects” (Śruta).
3. Avadhi Jñāna (Clairvoyant Knowledge)
   • Direct knowledge of matter within a certain limitation of time, space, and modes, without the help of senses or mind.
4. Manaḥparyaya Jñāna (Telepathic Knowledge)
   • Knowledge of others’ thoughts, whether contemplated or not.
   • Example: Āchārya Yashodhara Muni perceived King Śreṇika’s thought of cutting his throat and stopped him.
5. Kevala Jñāna (Omniscience)
   • Perfect knowledge of all substances and all their modifications simultaneously.
   • Attained only by omniscient beings (Kevalīs).

📌 Special Notes

• In the present era, worldly beings generally have only Mati and Śruta Jñāna.
• With Samyagdarśana (right faith), these are Samyagmati and Samyagśruta. With wrong faith, they become Kumati and Kuśruta.
• In the era of Lord Kalki, monks may attain Avadhi Jñāna.
• In hellish existence, the first three (Mati, Śruta, Avadhi) are possible.

Two Types of Pramāṇa (Valid Knowledge – Tattvārtha Sūtra 1.10)

1.10 Sūtra: Tatpramāṇe

👉 Meaning – These five types of knowledge are valid knowledge (Pramāṇa).

Pramāṇa = Knowledge that comprehends the object fully and truly.
It is of two kinds:

1. Direct (Pratyakṣa) Pramāṇa
2. Indirect (Parokṣa) Pramāṇa

Indirect Knowledge (Parokṣa Pramāṇa – Tattvārtha Sūtra 1.11)

1.11 Sūtra: Ādye parokṣam

👉 The first two (Mati and Śruta Jñāna) are indirect knowledge.

• They depend on senses, mind, and external means (like light, sound, language).

Direct Knowledge (Pratyakṣa Pramāṇa – Tattvārtha Sūtra 1.12)

1.12 Sūtra: Anyat pratyakṣam

👉 The other three (Avadhi, Manaḥparyaya, and Kevala Jñāna) are direct knowledge.

• They arise directly from the soul, independent of senses or mind.

Sutra 13 to 19

English explanation of Tattvarth Sutra

Chapter 1 – Sutra 1 to 5 | Sutra 6 to 12 | Sutra 13 to 19 | Sutra 20 to 25 | Sutra 26 to 31 | Sutra 32 and 33