Jain Darshan Me Tattva Vivechna - Book Summary

Here is a comprehensive summary in English of the provided Jain text, "Jain Darshan me Tattva Vivechna" by Rameshmuni:

This text, "Jain Darshan me Tattva Vivechna" (Theology in Jain Philosophy), by Rameshmuni, delves into the fundamental concepts of Jainism, particularly focusing on the notion of "Tattva" (reality or principle). The author emphasizes the profound and inseparable connection between life and Tattva, highlighting its significance in both worldly and otherworldly perspectives.

The Meaning and Nature of Tattva:

The word "Tattva" is not used arbitrarily; it signifies a particular quality or action inherent in a substance. In its most basic sense, it refers to that which exists in its true form.
From a lexicographical standpoint, "Tattva" refers to the actual state, reality, essence, or summary of something.
Philosophically, synonyms for Tattva include "Paramartha" (ultimate reality), "Dravya" (substance), "Svabhava" (inherent nature), and others related to purity and essence.
The word "Tattva" is derived from the root "Tat" (that) with the suffix "tva" (hood or essence), signifying "its essence" or "its nature." "Tat" is a pronoun that points to a specific substance or entity.
Philosophically, Tattva is defined as that which is or has existence ("Sat"). That which does not exist is not Tattva. "Sat" is eternal, self-existent, and exists across past, present, and future.
In Jainism, "Sat," "Tattva," "Tattvartha," "Artha," and "Dravya" are used interchangeably, all referring to that which exists. The ultimate goal of all living beings is to attain their true nature ("Swaroop").

The Classification of Tattvas:

The text outlines different classifications of Tattvas within Jain philosophy:

Twofold Classification:
- Jiva Tattva: The soul or living being.
- Ajiva Tattva: Non-living matter.
Sevenfold Classification (Sapta Tattva):
- Jiva Tattva (Soul)
- Ajiva Tattva (Non-living matter)
- Ashrava Tattva: The influx of karma into the soul.
- Bandha Tattva: The bondage of karma to the soul.
- Samvara Tattva: The stoppage of the influx of karma.
- Nirjara Tattva: The shedding of existing karma.
- Moksha Tattva: Liberation or salvation.
Ninefold Classification (Nava Tattva):
- This classification includes the seven Tattvas mentioned above, with Punya (merit) and Papa (demerit) explicitly listed as separate Tattvas. Punya and Papa are considered aspects of Ashrava and Bandha.

The Nature of Each Tattva:

The text then provides a concise description of each of the nine Tattvas:

Jiva Tattva: The soul, characterized by consciousness, knowledge, and perception ("Upayoga"). It is the doer and experiencer of actions. It is the essence of pure consciousness. Souls are eternal. While the soul has a relationship with the body, it is not identical to it. Souls are broadly classified as stationary (Sthavar) and mobile (Trasa) based on their embodiment.
Ajiva Tattva: The non-living principle, devoid of consciousness, and incapable of experiencing pleasure or pain. It is also called inert or non-sentient. Ajiva is divided into five categories:
- Dharmastikaya: The principle of motion, facilitating movement for Jiva and Pudgala.
- Adharmastikaya: The principle of rest, facilitating stillness for Jiva and Pudgala.
- Akashastikaya: Space, providing accommodation for all substances. It is divided into Lokakasha (space occupied by the universe) and Alokakasha (empty space beyond the universe).
- Kalastikaya: Time, responsible for changes in the state of substances.
- Pudgalastikaya: Matter, the only tangible substance. It is characterized by form, taste, smell, and touch. Pudgala is formed by the combination of "Pura" (filling) and "Galana" (dissolving), signifying its nature of aggregation and disintegration. Its subtlest, indivisible form is Paramanu (atom). Atoms combine to form Skandhas (aggregates).
Punya and Papa Tattvas:
- Punya: Actions that purify the soul, considered good karma.
- Papa: Actions that defile the soul, considered bad karma.
- While Punya and Papa are causes for worldly existence and liberation, from a spiritual perspective, both are considered forms of bondage. Like a golden chain (Punya) and an iron chain (Papa), both must be transcended for complete liberation.
Ashrava Tattva: The channels through which karma enters the soul, caused by the activities of mind, speech, and body (Yoga). The five principal causes of Ashrava are:
- Mithyatva: False belief or delusion.
- Avirati: Non-restraint or indulgence.
- Pramada: Negligence or carelessness.
- Kashaya: Passions like anger, pride, deceit, and greed.
- Yoga: The activities of mind, speech, and body.
Samvara Tattva: The blockage or stoppage of Ashrava, preventing new karma from entering the soul. It is the opposite of Ashrava. Samvara is achieved through the practice of equanimity, vows, restraint, and control over passions. It has two aspects: Dravyasamvara (physical stoppage of karma) and Bhavasamvara (mental and ethical restraint).
Nirjara Tattva: The process of shedding accumulated karma through austerities (Tapas). While Samvara stops new karma, Nirjara deals with the existing karmic load. It is described as the "destruction" or "disintegration" of karma. The text lists twelve types of austerities that lead to Nirjara.
Bandha Tattva: The process of the soul becoming bound with karma, akin to milk mixing with water. This bondage occurs due to the soul's passionate or emotional states ("Kashaya"). Bandha has four aspects:
- Prakriti Bandha: The type of karma generated.
- Sthiti Bandha: The duration of karma's effect.
- Anubhaga Bandha: The intensity of the karma's effect.
- Pradesh Bandha: The quantum of karma. The text mentions eight types of karmic natures (Jnanaavaran, Darshanavaran, Vedaniya, Mohaniya, Ayushya, Nama, Gotra, Antaraya).
Moksha Tattva: The ultimate goal of all Jivas, which is liberation from all karmas and the complete annihilation of passions (attachment and aversion). Moksha is attained through the triad of Right Faith (Samyakdarshan), Right Knowledge (Samyakgyan), and Right Conduct (Samyakcharitra).

Conclusion:

The author concludes by stating that the systematic arrangement of these nine Tattvas in Jain philosophy is essentially a guide to the path of liberation. This understanding motivates individuals to strive for freedom from karmic bondage and achieve Moksha. The significance of Tattva knowledge lies in this very contemplation and understanding of reality.