Spirituality Studies 85 Nishit Shah References Bajželj, Ana. 2013. “The Jain Ontological Model According to Kundakunda and Umāsvāti.” Asian Studies 1 (1): 3–16. doi.org. Bajželj, Ana. 2024. “Selfhood, Persistence, and Immortality in Jaina Philosophy.” Religious Studies 60 (S1): S21–S43. doi.org. Balcerowicz, Piotr. 2021. “Beginnings of Jaina Ontology and Its Models.” Journal of Indian Philosophy 49 (4): 657–697. doi.org. Bodhi, Bhikkhu, trans. 2000. The Connected Discourses of the Buddha: A Translation of the Saṃyutta Nikāya. Boston, MA: Wisdom Publications. Den Boer, Lucas. 2023. The Jaina Worldview: A Study and Translation of the Philosophical Chapters of the Tattvārthādhigama. London, UK: Routledge. Dixit, Krishna Kumar. 1971. Jain Ontology. Ahmedabad, IN: L. D. Institute of Indology. Donaldson, Brianne, and Ana Bajželj. 2021. Insistent Life: Principles for Bioethics in the Jain Tradition. Oakland, CA: University of California Press. Dundas, Paul. 2002. The Jains. London, UK: Routledge. Flügel, Peter. 2012. “Sacred Matter: Reflections on the Relationship of Karmic and Natural Causality in Jaina Philosophy.” Journal of Indian Philosophy 40 (2): 119–176. Glasenapp, Helmuth von. 1999. The Doctrine of Karman in Jain Philosophy. Translated by G. B. Singh. Delhi, IN: Motilal Banarsidass. Jaini, Padmanabh S. 1979. The Jaina Path of Purification. Berkeley, CA: University of California Press. Mehta, Mohan Lal. 1998. Jaina Philosophy: An Introduction. Bangalore, IN: Bharatiya Vidya Bhavan. Śaṅkarācārya. 1965. Brahma-Sūtra-Bhāṣya of Śaṅkarācārya. Translated by Swami Gambhirananda. Calcutta, IN: Advaita Ashrama. Singh, Ramjee. 1974. Jaina Concept of Omniscience. Ahmedabad, IN: L. D. Institute of Indology. Tatia, Nathmal. 1951. Studies in Jaina Philosophy. Calcutta, IN: Jaina Cultural Research Society. Umāsvāti. 1994. That Which Is: Tattvārtha Sūtra. Translated by Nathmal Tatia. San Francisco, CA: HarperCollins. Waldron, William S. 2003. The Buddhist Unconscious: The Ālaya-vijñāna in the Context of Indian Buddhist Thought. Abingdon, UK: RoutledgeCurzon. Notes [1] All verses from the Tattvārtha Sūtra are in Sanskrit; all accompanying English translations follow Tatia (1994) unless otherwise noted. [2] The Tattvārtha Sūtra has been received and elaborated in both Digambara and Śvetāmbara lineages. While sectarian developments introduce interpretive nuances – particularly in epistemological and soteriological elaboration – the fundamental conception of karma as subtle material substance, along with the doctrines of āsrava, bandha, saṃvara, and nirjarā, is broadly shared. The present analysis does not undertake a detailed sectarian comparison. For recent textual and philosophical analysis of the Tattvārtha Sūtra and its oldest commentary, see Den Boer (2023). [3] Jain texts distinguish three modes of arising of samyag-darśana: aupaśamika (Sa. “subsidence of deluding karma”), kṣāyika (Sa. “destruction of deluding karma”), and kṣāyopaśamika (Sa. “a combination of partial suppression and partial destruction”). The kṣāyika form is considered irreversible, while the aupaśamika form may lapse if deluding karma reasserts itself. See Jaini (1979, 141–147) for detailed discussion.
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