Jain Dharm Ke Adhar Bhut Tattva Ek Digdarshan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jain Dharm ke Adhar bhut Tattva Ek Digdarshan" by Bhagvati Muni, in English:

The book, "Jain Dharm ke Adhar bhut Tattva Ek Digdarshan" (A Glimpse into the Fundamental Principles of Jainism), authored by Bhagvati Muni 'Nirmal', explores the core tenets of Jainism, emphasizing the harmonious integration of philosophy (darshan) and practice (aachaar).

Core Principles: Anekaanta and Ahimsa

Jainism, unlike some other Indian philosophical traditions that might lean more towards either theory or practice, emphasizes a balanced approach. The text highlights two fundamental pillars of Jainism:

Anekaanta (Multi-sidedness/Non-absolutism): This is the philosophical cornerstone of Jainism. It asserts that reality is multifaceted and can be viewed from numerous perspectives. No single viewpoint or assertion can capture the entirety of truth.
- Syadvada: The linguistic expression of Anekaanta. It means "perhaps" or "in a certain way." Syadvada advocates for making statements relative to a particular perspective or aspect of reality.
- Saptabhangi (Seven-fold Predication): The text explains the seven logical predications derived from Syadvada. These are:
  1. Perhaps it is.
  2. Perhaps it is not.
  3. Perhaps it is and is not.
  4. Perhaps it is indescribable.
  5. Perhaps it is and is indescribable.
  6. Perhaps it is not and is indescribable.
  7. Perhaps it is and is not and is indescribable.
- Anekaanta is presented as the path to understanding truth and resolving the complexities of human life.
Ahimsa (Non-violence): This is the practical and ethical cornerstone of Jainism. The text asserts that Jainism has developed Ahimsa to a greater extent than any other Indian tradition.
- Ahimsa is not merely the absence of physical harm but also encompasses compassion, kindness, and love for all living beings.
- The teachings of the Tirthankaras, Ganadharas, Shrutadharas, and Acharyas have presented Ahimsa in a vast and profound manner, capable of encompassing all religions.
- Mahavir Swami's message, "All living beings desire to live, not to die," underscores the universality of the principle of protecting life.

The Concept of Moksha (Liberation)

The text explains that Jainism, like other Indian philosophical systems, delves into profound contemplation of the soul (Atma), the supreme being (Paramatma), and the universe. The path to Moksha, or liberation, is achieved through a combination of Gyan and Kriya (Knowledge and Action).

Shruta/Agama: Jain scriptures, compiled from the teachings of Tirthankaras, are known as Shruta or Agama. The text highlights the timeless nature of these teachings, passed down through Tirthankaras across different eras. While the specific wording might be mortal, the underlying essence of knowledge is considered eternal and uncreated.

Tattvas (Principles/Realities)

Jainism places significant emphasis on understanding Tattvas, the fundamental categories of existence.

Classification of Tattvas: The text discusses different classifications of Tattvas in Jainism:
- Dvi-tattva (Two Principles): Jiva (soul) and Ajiva (non-soul). This is the most fundamental division, with Lord Mahavir categorizing the entire universe into these two categories.
- Sapta-tattva (Seven Principles): Jiva, Ajiva, Asrava (influx of karma), Samvara (cessation of karma), Nirjara (shedding of karma), Bandha (bondage of karma), and Moksha (liberation).
- Nava-tattva (Nine Principles): Jiva, Ajiva, Punya (merit), Papa (demerit), Asrava, Samvara, Nirjara, Bandha, and Moksha.
Reconciliation of Classifications: The text clarifies that the difference in the number of Tattvas is a matter of perspective and classification. For instance, Samvara, Nirjara, and Moksha are considered aspects of Jiva, while Asrava, Bandha, Punya, and Papa are seen as modifications of Ajiva. This explains why Jainism can be considered dualistic (Dvi-tattva-vadi) like Samkhya philosophy.

Definition of Sat (Existence/Reality)

Product, Vyaya, and Dhrauvya: The Jain definition of Sat (that which exists) is that which possesses Utpad (origination), Vyaya (decay), and Dhrauvya (permanence). This is the concept of Parinami Nityavada (Doctrine of Transformational Permanence).
- This contrasts with the extreme views of Buddhist philosophy (entirely momentary) and Vedanta (entirely eternal and unchanging).
- Jainism asserts that something can be undergoing change (origination and decay) while its essential substance remains permanent.

Dravya (Substance)

Guna and Paryaya: A Dravya is defined as that which is the substratum or basis of Guna (qualities) and Paryaya (modes/modifications). Dravyas are the fundamental substances of reality.
Six Dravyas: Lord Mahavir identified six Dravyas that constitute the universe:
1. Jiva (Soul): Characterized by consciousness and cognition.
2. Ajiva (Non-soul): This category is further divided into five:
  - Pudgala (Matter): The only material substance, possessing color, taste, smell, and touch. It is considered "murt" (corporeal). Sound is identified as a Paryaya of Pudgala.
  - Dharma (Medium of Motion): A substance that aids motion. It is only present in the Lokakasha (world-space).
  - Adharma (Medium of Rest): A substance that aids rest. It is only present in the Lokakasha.
  - Akasha (Space): The substratum that provides space for all other substances. It exists both within the world (Lokakasha) and beyond (Alokakasha).
  - Kala (Time): The factor responsible for change and transformation. Its primary function is "vartana" (experiencing changes).
Astikaya: Except for Kala, all other five Dravyas are Astikayas, meaning they have dimensionality (Pradesha).
Ubiquity: Akasha is all-pervading. Dharma and Adharma are limited to the Lokakasha. Jiva and Pudgala also reside within the Lokakasha. Kala, associated with Jiva and Pudgala, is also confined to the Lokakasha.
Interdependence: While Dravyas are distinct, they are not separate in the sense of being divisible. Qualities and modes cannot exist without the substance, and vice versa.

Pramana and Naya

The text concludes by mentioning Pramana (valid cognition) and Naya (relative standpoint) as crucial tools for understanding reality.

Pramana: Provides complete and absolute knowledge of an object.
Naya: Provides knowledge of a relative aspect or perspective of an object.
The combined understanding of Pramana and Naya, expressed through Syadvada and Saptabhangi, allows for a comprehensive grasp of Jain philosophy.

In essence, the book provides an introductory overview of Jainism, highlighting its core ethical principle of Ahimsa and its philosophical framework of Anekaanta, all grounded in a systematic understanding of reality through its Tattvas and Dravyas. The ultimate goal is liberation through the integrated practice of knowledge and righteous conduct.