Jain Darshan Me Tattva Chintan - Book Summary

Here is a comprehensive summary of the Jain text "Jain Darshan me Tattva Chintan" (Jain Philosophy and Consideration of Principles) by Dr. Sadhvi Dharmasheelaji, based on the provided pages:

I. Introduction to Tattva (Principles/Reality)

Meaning of Tattva: The term "Tattva" is derived from "Tat" (that) and the suffix "tva," meaning "its nature" or "essence." It refers to the true nature or reality of an object. The fundamental quest of philosophy begins with the contemplation of Tattva.
Broader Interpretations: In a worldly sense, Tattva means the actual state, reality, essence, or summary. Philosophers also use it to denote ultimate reality, the inherent nature of a substance, the relative and the absolute, and the pure ultimate.
Significance: Tattva is considered crucial in spiritual practice. It is the central focus of philosophical and scientific thought. Every word, including "Tattva," has a purpose and conveys knowledge about a property or action inherent in an object.
Jain Interpretation: According to Jain scholars, Tattva is characterized by "Sat" (existence) or "Sat" itself is Tattva. It is self-manifest, without beginning or end, and exists eternally across the three times (past, present, future). Jainism uses terms like "Sat," "Sattva," "Tattva," "Tattvartha," "Artha," "Padartha," and "Dravya" interchangeably in this context.

II. Tattva in Other Indian Philosophies (Brief Overview)

The text briefly mentions how other Indian philosophical systems define Tattva:

Vedic/Brahmanical: Refers to the Supreme Being or Brahman.
Samkhya: Considers the primal cause of the universe.
Buddhism: Identifies the five aggregates (Skandhas), twelve sense bases (Ayatanas), and eighteen elements (Dhatus) as Tattvas.
Nyaya: Enlists sixteen Tattvas, including proof (Pramana), knowable (Prameya), doubt (Samshaya), purpose (Prayojana), etc., as means to knowledge and liberation.
Charvaka: Views the five elements (earth, water, fire, air, ether) as Tattvas.
Vaisheshika: Encompasses six categories: substance (Dravya), quality (Guna), action (Karma), genus (Samanya), particularity (Vishesha), and inherence (Samavaya).
Samkhya (again): Lists twenty-five Tattvas, starting from Purusha and Prakriti, Mahat, Ahamkara, etc.
Mimamsa: Considers two Tattvas.

All philosophies acknowledge the significant role of Tattva in life, recognizing its inseparable connection with existence.

III. Jain Tattvas: Classification and Nature

Jainism posits that "Tattva" is the fundamental basis of worldly order. The primary goal of all beings is the attainment of their true nature (Svarupa). This necessitates understanding the distinction between consciousness (Jiva) and inert matter (Ajiva), and the causes of the soul's impure and pure states. These causal principles are called Tattvas.

Jainism categorizes Tattvas in different ways, primarily into three main classifications:

Two Tattvas (Philosophical Style):
- Jiva (Soul/Conscious Being): The principle of consciousness.
- Ajiva (Non-Soul/Inert Matter): All non-conscious entities.
Seven Tattvas (Philosophical Style):
- Jiva (Soul)
- Ajiva (Non-Soul)
- Asrava (Influx): The inflow of karmic particles into the soul.
- Bandha (Bondage): The actual binding of karmic particles to the soul.
- Samvara (Stoppage): The cessation of the influx of new karma.
- Nirjara (Shedding): The elimination of already accumulated karma.
- Moksha (Liberation): The state of complete freedom from karma and rebirth.
Nine Tattvas (Traditional Agam Style):
- Jiva (Soul)
- Ajiva (Non-Soul)
- Punya (Merit): Karmas that lead to positive experiences and happiness.
- Papa (Demerit): Karmas that lead to negative experiences and suffering.
- Asrava (Influx)
- Samvara (Stoppage)
- Nirjara (Shedding)
- Bandha (Bondage)
- Moksha (Liberation)
The text explains that Punya and Papa are sometimes included within Asrava and Bandha (leading to the seven Tattvas), and when presented separately, result in the nine Tattvas, as found in ancient Agam texts like the Bhagavati Sutra and Uttaradhyayana Sutra.

IV. Detailed Explanation of the Nine Tattvas:

Jiva (Soul):
- Definition: Characterized by "Upayoga" (consciousness/activity), which has two forms: Sakara Upayoga (knowledge) and Akara Upayoga (perception/vision). Its natural state is pure consciousness.
- Nature: Souls are infinite in number. Their infinity is numerical, not qualitative. The soul is the knower, doer, and architect of its destiny. It is not controlled by any external power. It binds itself through its actions and liberates itself through its own efforts.
- States: Souls have two primary states: worldly (Samsari) and liberated (Mukta).
- Worldly Souls: Classified as immobile (Sthavara) and mobile (Trasa). Trasa souls are further divided based on their senses (two-sensed, three-sensed, four-sensed, and five-sensed). The text emphasizes that even plants (Sthavara) experience life, growth, and death, a concept scientifically corroborated by Dr. Jagadish Chandra Bose.
- Importance: Jiva is considered the foremost Tattva due to its innate qualities of knowledge, perception, and bliss. It is the doer and enjoyer of karma.
Ajiva (Non-Soul):
- Definition: Lacks consciousness and the ability to feel happiness or sorrow. It is also called inert or unmanifest. All material objects and subtle principles like space and time are Ajiva.
- Five Types of Ajiva:
  1. Pudgala (Matter): Composed of atoms, possessing touch, taste, smell, and color. It is "Rupi" (corporeal). The word "Pudgala" means that which constantly forms and disintegrates. Matter is further divisible into atoms (Paramanu), the smallest indivisible unit.
  2. Dharma (Principle of Motion): An abstract entity that aids the motion of souls and matter, like water assisting fish. It is "Arupi" (incorporeal).
  3. Adharma (Principle of Rest): An abstract entity that aids souls and matter in remaining stationary, like the shade of a tree helping travelers rest. It is "Arupi."
  4. Akasha (Space): Provides room for all substances. It has two divisions: Lokakasha (where souls and matter exist) and Alokakasha (empty space beyond the universe). It is "Arupi."
  5. Kala (Time): Aids in the change of states (oldness, newness) of substances. Clocks, minutes, etc., are manifestations of time. It is "Arupi."
Punya (Merit) and Papa (Demerit):
- Definition: Punya purifies the soul, while Papa defiles it. They represent virtuous and sinful actions, respectively.
- Punya: Leads to happiness, prosperity, righteousness, strength, self-control, and the development of humanity. Donating food, water, shelter, clothing, maintaining good thoughts, speech, and actions, and showing reverence are causes of Punya. There are nine specific types of Punya mentioned.
- Papa: Leads to suffering and unhappiness. The text lists eighteen causes of Papa, including violence, falsehood, theft, unchastity, greed, anger, pride, deceit, attachment, aversion, quarrels, slander, backbiting, harsh speech, enjoying unvirtuous acts, lying with deceit, and wrong beliefs.
- Spiritual Perspective: Both Punya and Papa are considered bonds. Punya is like a golden chain, and Papa is like an iron chain; both must be shed for liberation. However, Papa should be abandoned first, then Punya.
Asrava (Influx):
- Definition: The "doorways" through which karmic particles (Punya and Papa) enter the soul. It is the activity of mind, speech, and body (Yoga).
- Analogy: Like water entering a pond through a drain.
- Five Causes of Asrava:
  1. Mithyatva (False Belief): Wrong faith or mistaking the non-real for the real.
  2. Avirati (Non-restraint): Lack of enthusiasm for renunciation and excess in enjoyment.
  3. Pramada (Negligence): Laziness or lack of enthusiasm for self-welfare and good deeds.
  4. Kashaya (Passions): Anger, pride, deceit, and greed.
  5. Yoga (Activity): The activities of mind, speech, and body.
- Goal: Understanding Asrava is crucial to overcoming obstacles to spiritual development and realizing one's true nature.
Samvara (Stoppage):
- Definition: The opposite of Asrava; it involves blocking the influx of new karma. It is the act of stopping the "drain."
- Types:
  - Dravya Samvara: The physical stoppage of karmic particles.
  - Bhava Samvara: The cessation of activities that cause worldly existence, leading to pure consciousness through practices like discipline (Samiti) and restraint (Gupti).
- Means of Attaining Samvara: Right Faith (Samyaktva), Vows (Vratas - commitment to avoid 18 types of sins), Non-negligence (Apramada), Absence of Passions (Akashaya), and Control of Activities (Yoga).
Nirjara (Shedding):
- Definition: While Samvara stops new karma, Nirjara is the process of shedding or eliminating already accumulated karma.
- Analogy: If Samvara is closing the holes in a leaking boat, Nirjara is bailing out the water that has already entered.
- Means: Achieved through austerity (Tapa). There are twelve types of Tapas, divided into six external (Anshana, Kanodari, Bhikshachari, Rasaparitayaga, Kayaklesha, Pratinselana) and six internal (Prayashchitta, Vinaya, Vaiyavruttya, Svadhayaya, Dhyana, Vyutsarga). Both external and internal austerities are vital for shedding karma and purifying the soul.
Bandha (Bondage):
- Definition: The connection or intermingling of karma with the soul, like milk and water. It involves the association of karmic potential (Pudgala) with the soul due to passions (Kashaya).
- Types of Bandha:
  1. Prakriti Bandha: Determining the nature of karma.
  2. Sthiti Bandha: Determining the duration of the karmic bond.
  3. Anubhaga Bandha: Determining the intensity or mildness of the karmic fruit.
  4. Pradesha Bandha: The distribution of karmic energy.
- Karmas: Bandha results in eight types of karmas: four "Ghati" (covering the soul's inherent qualities - knowledge-obscuring, perception-obscuring, deluding, and obstruction-causing) and four "Aghati" (sustaining the soul in the world without obscuring its inherent qualities - feeling-producing, lifespan, status-determining, and destiny-determining).
Moksha (Liberation):
- Definition: The ultimate goal of all beings, meaning complete freedom from all karma and the cycle of birth and death. It is the attainment of the soul's pure, conscious, blissful state.
- Nature: It is not a physical place but the soul's stable establishment in its pure form, free from passions and external dependencies. Liberated souls possess infinite qualities and are beyond worldly afflictions.
- Means of Attainment: The path to Moksha involves four key elements:
  1. Right Knowledge (Samyak Jnana): Accurate understanding of the Tattvas.
  2. Right Faith (Samyak Darshana): Firm conviction in the Tattvas.
  3. Right Conduct (Samyak Charitra): Living in accordance with Right Knowledge and Faith, restraining passions, and engaging in virtuous actions.
  4. Austerity (Tapa): As a means to shed karma.
- Rishabhadeva's Teachings: The path to Moksha is guided by the "Ratnatraya" (Three Jewels): Samyak Darshana, Samyak Jnana, and Samyak Charitra. Samyak Darshana is the foundation upon which knowledge and conduct are built.
- Soul's Nature: Jainism describes the soul as "Darshana, Jnana, Charitramaya" (characterized by perception, knowledge, and conduct), akin to the Hindu concept of "Sat-Chit-Ananda" (existence, consciousness, bliss).
- Liberated State: Liberated souls are formless and do not merge into a higher power. Their existence is independent, and their development and form are uniformly perfect and eternal. They do not re-enter the cycle of rebirth because the karmic cycle is completely eradicated.

V. Conclusion: The Purpose of Tattva Chintan

The Jain philosophy of Tattvas is primarily oriented towards the path of liberation (Moksha). It motivates the soul to strive for freedom from karmic bondage.

Jiva and Ajiva: Represent the fundamental substances.
Asrava, Punya, Papa, and Bandha: Guide the seeker by highlighting the causes of worldly existence and attachment.
Samvara and Nirjara: Detail the practices for achieving liberation.
Moksha: Points to the final outcome – the soul manifesting its own nature and becoming one with its inherent bliss and consciousness.

Understanding this Tattva system is about realizing the path to liberation, which is essentially freedom from karmic bondage ("Bandhappamokkho"). The significance of Tattva Chintan lies in understanding this and striving towards it.