Jain Tattva Parichay - Book Summary

This document is a comprehensive summary of the Jain text "Jain Tattva Parichay" (Introduction to Jain Principles) authored by Dr. Sau. Ujjwala Shah and edited by Pandit Shri Dinesh Shah, with Gujarati translation by Shri Deepakbhai M. Jain. Published by Pujya Shri Kanjiswami Smarak Trust, Devlali, it presents Jain philosophy through a series of letters written by the author to her daughters, Rina and Mona.

The book aims to provide a clear and accessible introduction to fundamental Jain principles, particularly for those with limited prior knowledge. The author, inspired by her own journey of learning Jain philosophy, felt compelled to share this profound knowledge with others.

Key themes and structure:

The book is structured as a series of letters, each addressing specific Jain concepts in a conversational and relatable manner. The author emphasizes the scientific, logical, and complete nature of Jain philosophy, encouraging its study at any age. The letters aim to:

Demystify Jain concepts: The author uses simple language and everyday analogies to explain complex philosophical ideas.
Correct misconceptions: The book addresses common misunderstandings about Jainism and its practices.
Encourage personal reflection: The letters prompt readers to examine their own beliefs and practices in light of Jain teachings.
Highlight the importance of study: The author stresses that understanding Jain principles requires diligent study and contemplation, not just blind faith.

Summary of the Content (based on the provided letters):

The initial letters lay the groundwork by discussing foundational concepts:

Letter 1: Tattva-Parichay (Introduction to Principles): The author begins by addressing her daughters who are now venturing into the world, encountering diverse beliefs. She emphasizes the need to understand the "eternal truth" of their own religion. The letter introduces the concept of the soul (Atma) as the knowing entity, distinct from the body. It explains the cycle of birth and death (Sansar), the concept of life-span (Bhav), and the distinction between the soul and its physical states (Sanyog). It highlights how mistaking the temporary physical state for the true self leads to ignorance (Mithya Darshan, Mithya Gyan, Mithya Charitra) and the accumulation of subtle karmic particles. The analogy of chemical elements (H2O) is used to illustrate how a combination of elements (like hydrogen and oxygen) creates something with different properties than the individual components, similarly, the combination of soul and body creates a living being, but their true natures are distinct.
Letter 2: Sachha Dev nu Swarup (The True Nature of God): This letter delves into the concept of God or Parmatma. It clarifies that true Gods (Arhants and Siddhas) are those who have attained complete spiritual purity, omniscience (Sarvajna), and freedom from passions (Vitraagta). It refutes the idea of a creator God and explains that these liberated souls offer guidance (Hitopadesh) on the path to liberation. The qualities of Vitraagta (freedom from passions like anger, pride, deceit, greed) and Sarvajna (omniscience) are presented as the criteria for identifying true deities. The importance of right faith (Samyak Darshan), right knowledge (Samyak Gyan), and right conduct (Samyak Charitra) is reiterated.
Letter 3: Tattvabhyas nu Mahima (The Glory of Studying Principles): This letter highlights the scientific and logical nature of Jain principles, comparing it to scientific study. It emphasizes that understanding the truth of Jainism requires diligent study of scriptures under the guidance of knowledgeable individuals. It explains that the teachings of the Tirthankaras (Jinas) are absolute truth as they are Vitraag (free from attachment and aversion) and Sarvajna (omniscient). The importance of scripture study for understanding one's true self and achieving liberation is stressed. The author also touches upon the idea that religious study is as valid as any other academic pursuit.
Letter 4: Jain Shastron ni Arth Karvani Paddhati (The Method of Interpreting Jain Scriptures): This letter addresses the methodology of understanding Jain scriptures. It explains that scriptures are not just literal texts but contain multiple layers of meaning (Shabdarth, Bhavarth, Agamarth, Nyayarth, Matarth). The author stresses the need for a qualified guru to interpret these scriptures correctly, as a literal understanding can lead to misconceptions. The four Angas (Anuyogs) of Jain scriptures – Prathmanuyog (narrative), Charan Anuyog (conduct), Karan Anuyog (cosmology/mathematics), and Dravya Anuyog (metaphysics) – are briefly introduced as a framework for study.
Letter 5: Vishwa nu Swarup (The Nature of the Universe): This letter explains the Jain cosmology, stating that the universe is not created by any deity but is eternal, consisting of six eternal substances (Dravyas): Jiva (soul), Pudgal (matter), Dharma (medium of motion), Adharma (medium of rest), Akasha (space), and Kala (time). It emphasizes that these substances are eternal and indestructible, only their states (Paryayas) change. The concept of "Lokakasha" (the realm where substances exist) and "Alokakasha" (space beyond the universe) is introduced. The idea that substances coexist without losing their individual identity ("Ekakshetrāvagāha") is explained with analogies.
Letter 6: Dravya nu Swarup (The Nature of Substance): This letter focuses on the fundamental concept of "Dravya" (Substance). It defines substance as a collection of qualities (Gunas) that are eternal and inherent to the substance. The relationship between substance (Dravya), quality (Guna), and state (Paryaya) is explained. The author highlights that while substances are eternal, their states are transient and ever-changing. The analogy of gold and its qualities (color, weight, malleability) is used to illustrate this. It further explains that each substance possesses infinite qualities and that these qualities are inseparable from the substance.
Letter 7: Guna nu Swarup (The Nature of Qualities): Following the discussion on substance, this letter delves into the nature of "Guna" (Qualities). It explains that qualities are eternal attributes of a substance and are inseparable from it. It reiterates that while substances are eternal, qualities manifest in different states or modes called "Paryaya." The analogy of sugar and its qualities (sweetness, whiteness, hardness) is used. The author also introduces the concept of "Swa-Chatushtaya" (the four aspects of a substance: substance itself, space it occupies, time it exists, and its qualities/states) to understand the eternal nature of each substance.
Letter 8: Paryaya nu Swarup (The Nature of States/Modes): This letter explains "Paryaya" (States or Modes), which are the changing aspects of a substance. It clarifies that while substances and their qualities are eternal, their states are transient and constantly in flux. The author uses the analogy of a mango changing from green to ripe yellow to illustrate the concept of Paryaya. It emphasizes that the underlying substance (Dravya) remains constant through these changes. The principle of "Utpad-Vyay-Dhruavya-Yuktam Sat" (Substance is characterized by origination, destruction, and permanence) is explained.
Letter 9: Pudgal nu Swarup (The Nature of Matter): This letter focuses on "Pudgal" (Matter), one of the six substances. It describes Pudgal as the only tangible substance, possessing qualities like touch, taste, smell, and color. The author explains that Pudgal exists in two forms: Paramānu (atom) and Skandha (aggregate of atoms). The different classifications of Skandhas based on their grossness or subtleness are discussed, and the analogy to states of matter in science (solid, liquid, gas) is drawn. The letter also touches upon various "Vargas" (categories) of Pudgal, such as those that form bodies, speech, and mind.
Letter 10: Astitva Guna (The Quality of Existence): This letter introduces the first of the six common qualities found in all substances: "Astitva" (Existence). It explains that every substance inherently possesses existence, meaning it is eternal, neither created nor destroyed. The author uses scientific principles of conservation of matter as a parallel. It emphasizes that this existence is independent of any external creator. Various proofs and examples are provided to establish the soul's eternal existence.
Letter 11: Vastutva Guna (The Quality of Being-ness): This letter discusses "Vastutva" (Being-ness or Functionality). It explains that every substance possesses the inherent power to perform its specific actions or functions (Arthakriyakaritv). For example, the soul's function is to know, and matter's function is to interact. It clarifies that these actions are internal to the substance and not caused by external forces. Analogies of body parts and the functioning of an organization are used.
Letter 12: Dravyatva Guna (The Quality of Substance-hood): This letter explains "Dravyatva" (Substance-hood), which refers to the inherent ability of a substance to continuously transform its states (Paryayas) without losing its essential nature. It explains that this continuous flow of change is what defines a substance. The analogy of a growing child, or a flowing river, is used. The author clarifies that this inherent transformative capacity is the essence of being a substance.
Letter 13: Prameyattva Guna (The Quality of Knowability): This letter discusses "Prameyattva" (Knowability). It explains that every substance is knowable, meaning it can be apprehended by knowledge. The author highlights that this quality allows for the existence of knowledge itself, including omniscience. The analogy of light revealing objects is used to explain how knowledge illuminates substances. The limitations of sensory perception are contrasted with the comprehensive knowledge of the omniscient.
Letter 14: Agurulatva Guna (The Quality of In-difference to Increase/Decrease): This letter focuses on "Agurulatva" (In-difference to increase or decrease). It explains that this quality ensures that a substance neither increases nor decreases in its fundamental nature or number of qualities. This guarantees the eternality and immutability of the essence of a substance. The author emphasizes that this quality ensures the integrity of each substance and its inherent qualities, preventing one substance from becoming another or its qualities from being lost or gained.
Letter 15: Pradeshattva Guna (The Quality of Spatial Extension): This letter discusses "Pradeshattva" (Spatial Extension). It explains that every substance occupies space, measured in "Pradeshas." It clarifies that while matter is tangible and has a physical form, other substances like soul, space, time, etc., are intangible but still possess spatial extension. The concept of how different substances can occupy the same space without mixing is illustrated with analogies of light passing through glass or water containing ice.
Letter 16: Pudgal na Vishes Guna ane Paryayo (Special Qualities and States of Matter): This letter delves deeper into the specific qualities and states of Pudgal (matter), elaborating on touch, taste, smell, and color, and their various manifestations. It reinforces that these are objective qualities of matter and are not experienced by the soul directly but through the senses.
Letter 17: Jiva na Vishes Guna ane Paryayo (Special Qualities and States of the Soul): This letter focuses on the soul (Jiva) and its special qualities and states. It elaborates on the qualities of knowledge (Gyan), perception (Darshan), conduct (Charitra), bliss (Sukha), and energy (Virya). It discusses the different states of knowledge (Mati, Shrut, Avadhi, Manahparyaya, Keval) and the path towards achieving pure knowledge and bliss. It clarifies the difference between subjective experience and the objective nature of reality.
Letter 18: Jiva no Charitra Guna ane Paryayo (The Soul's Quality of Conduct and its States): This letter specifically details the quality of "Charitra" (Conduct) of the soul. It explains the concept of passions (Kashayas) like anger, pride, deceit, and greed, and how their mitigation leads to the soul's spiritual progress. It outlines the stages of spiritual development (Gunasthans) and the role of virtuous conduct in overcoming karmic bondage.
Letter 19: Prayojanbhut Tattva (Essential Principles): This letter introduces the "Seven Tattvas" or essential principles of Jainism: Jiva (soul), Ajiva (non-soul), Asrava (influx of karma), Bandha (bondage of karma), Samvara (stoppage of karma), Nirjara (shedding of karma), and Moksha (liberation). It explains their basic definitions and the objective of understanding them for spiritual liberation.
Letter 20: Saat Tattva nu Swarup (Bhag-1) (The Nature of Seven Principles - Part 1): This letter begins a detailed explanation of the seven principles, starting with Jiva (soul) and Ajiva (non-soul). It clarifies the distinction between the soul as pure consciousness and the various forms of non-soul, including matter, space, time, and the principles of motion and rest.
Letter 21: Saat Tattva nu Swarup (Bhag-2) (The Nature of Seven Principles - Part 2): This letter continues the explanation of the seven principles, focusing on Asrava (influx of karma) and Bandha (bondage of karma). It details how actions and passions lead to the accumulation of karma, binding the soul to the cycle of rebirth.
Letter 22: Saat Tattva Sambandhi Viparit Manyata (Bhag-1) (Contrary Beliefs about Seven Principles - Part 1): This letter addresses common misconceptions and contrary beliefs about the seven principles. It highlights how people often mistake the physical body or external circumstances for the soul and how wrong beliefs about karma and liberation lead to further bondage.
Letter 23: Saat Tattva Sambandhi Viparit Manyata (Bhag-2) (Contrary Beliefs about Seven Principles - Part 2): This letter continues to debunk incorrect beliefs, particularly regarding Samvara (stopping of karma) and Nirjara (shedding of karma). It clarifies that true spiritual practice involves detachment from passions and the natural shedding of karma through right conduct, not mere external austerities.
Letter 24: Saat Tattva nu Yatharth Shradhan - 1 (Right Faith in Seven Principles - 1): This letter emphasizes the importance of correct faith (Samyak Darshan) in the seven principles. It explains that true faith involves understanding the reality of these principles and their implications for spiritual liberation, not just intellectual knowledge. The author stresses that correct faith is the foundation for right knowledge and right conduct.
Letter 25: Saat Tattva nu Yatharth Shradhan - 2 (Right Faith in Seven Principles - 2): This letter continues the discussion on right faith, highlighting the distinction between knowing something intellectually and truly believing in its reality. It reiterates the importance of discerning between what is the self (Jiva) and what is non-self (Ajiva) and how this understanding leads to liberation.
Letter 26: Saat Tattva - Bhed Vigyan (Seven Principles - Discrimination of Reality): This letter focuses on "Bhed Vigyan" (Discrimination of Reality), the process of distinguishing the self from the non-self. It explains how this discrimination, achieved through right knowledge and contemplation, is crucial for breaking the cycle of karma and achieving liberation. The author uses analogies of political representation to illustrate the concept of self and non-self.
Letter 27: Saat Tattva - Atmanubhuti (Seven Principles - Self-Realization): The final letter in the provided excerpt focuses on "Atmanubhuti" (Self-Realization). It explains that after understanding the principles and discriminating between the self and the non-self, the ultimate goal is to directly experience the true nature of the soul. This realization, achieved through inner contemplation and practice, leads to liberation and eternal bliss.

Overall Impact and Significance:

"Jain Tattva Parichay" serves as an invaluable resource for anyone seeking to understand the core tenets of Jainism in a simple and engaging manner. The author's personal touch and clear explanations make the profound philosophy of Jainism accessible to a wide audience, fostering a deeper appreciation for this ancient wisdom tradition. The book's repeated editions and translations into multiple languages attest to its widespread appeal and usefulness.