Tattvartha Sutra (with commentary)
by Vijay K. Jain | 2018 | 130,587 words | ISBN-10: 8193272625 | ISBN-13: 9788193272626
This page describes contemplation on the nature of the universe and the body which is verse 7.12 of the English translation of the Tattvartha Sutra which represents the essentials of Jainism and Jain dharma and deals with the basics on Karma, Cosmology, Ethics, Celestial beings and Liberation. The Tattvarthasutra is authorative among both Digambara and Shvetambara. This is verse 12 of the chapter The Five Vows and includes an extensive commentary.
Verse 7.12 - Contemplation on the nature of the universe and the body
Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 7.12:
जगत्कायस्वभावौ वा संवेगवैराग्यार्थम् ॥ ७.१२ ॥
jagatkāyasvabhāvau vā saṃvegavairāgyārtham || 7.12 ||
In order to cultivate fright at the misery of worldly existence–saṃvega–and detachment to worldly objects–vairāgya–the nature of the universe–jagatsvabhāva–and the nature of the body–kāyasvabhāva–should also be contemplated. (12)
Hindi Anvayarth:
अन्वयार्थ: [संवेगवैराग्यार्थम्] संवेग अर्थात् संसार का भय और वैराग्य अर्थात् राग-द्वेष का अभाव करने के लिये [जगत्कायस्वभावौ वा] क्रम से संसार और शरीर के स्वभाव का चिन्तवन करना चाहिये।
Anvayartha: [samvegavairagyartham] samvega arthat samsara ka bhaya aura vairagya arthat raga-dvesha ka abhava karane ke liye [jagatkayasvabhavau va] krama se samsara aura sharira ke svabhava ka cintavana karana cahiye |
Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:
Some other objects of contemplation are described.
The nature of the universe–jagatsvabhāva–is contemplated thus: the universe is eternal without beginning and end. It resembles the caneseat, the cymbal and the drum. In this universe the living beings have been roaming about, enduring misery in womb after womb, in the beginningless cycle of births and deaths, from infinite time past. Nothing is permanent here. Life is as uncertain as the bubbles that float on the water. And riches which beget sensual-pleasures are evanescent like the clouds and the lightning. By contemplating thus on the nature of the universe, fright at the misery of worldly existence is cultivated.
The nature of the body–kāyasvabhāva–is contemplated thus: the body is transitory, the cause of suffering and pain, worthless and unclean. By contemplating thus on the nature of the body, the inclination for sensual-pleasures is destroyed, and the attitude of detachment to worldly objects–vairāgya–is cultivated. Therefore, the nature of the universe and the body must be contemplated.